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MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 111-120: Anupadavagga (The Division of One by One)
Pali Canon
Translated by Bhikkhu Sujato


111. Anupadasutta
One by One


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Paṇḍito, bhikkhave, sāriputto;
“Sāriputta is astute, mendicants.

mahāpañño, bhikkhave, sāriputto;
He has great wisdom,

puthupañño, bhikkhave, sāriputto;
widespread wisdom,

hāsapañño, bhikkhave, sāriputto;
laughing wisdom,

javanapañño, bhikkhave, sāriputto;
swift wisdom,

tikkhapañño, bhikkhave, sāriputto;
sharp wisdom,

nibbedhikapañño, bhikkhave, sāriputto;
and penetrating wisdom.

sāriputto, bhikkhave, aḍḍhamāsaṁ anupadadhammavipassanaṁ vipassati.
For a fortnight he practiced discernment of phenomena one by one.

Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.
And this is how he did it.


Idha, bhikkhave, sāriputto vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Quite secluded from sensual pleasures, secluded from unskillful qualities, he entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ye ca paṭhame jhāne dhammā vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the first absorption one by one: placing and keeping and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (1)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected were stilled, he entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.


Ye ca dutiye jhāne dhammā—ajjhattaṁ sampasādo ca pīti ca sukhañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the second absorption one by one: internal confidence and rapture and bliss and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (2)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti. Yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, he entered and remained in the third absorption, where he meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’


Ye ca tatiye jhāne dhammā—sukhañca sati ca sampajaññañca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—
And he distinguished the phenomena in the third absorption one by one: bliss and mindfulness and awareness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

tyāssa dhammā anupadavavatthitā honti, tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (3)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, with the giving up of pleasure and pain, and the ending of former happiness and sadness, he entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.


Ye ca catutthe jhāne dhammā—upekkhā adukkhamasukhā vedanā passaddhattā cetaso anābhogo satipārisuddhi cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the fourth absorption one by one: equanimity and neutral feeling and mental unconcern due to tranquility and pure mindfulness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (4)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, he entered and remained in the dimension of infinite space.


Ye ca ākāsānañcāyatane dhammā—ākāsānañcāyatanasaññā ca cittekaggatā ca phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the dimension of infinite space one by one: the perception of the dimension of infinite space and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (5)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he entered and remained in the dimension of infinite consciousness.


Ye ca viññāṇañcāyatane dhammā—viññāṇañcāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the dimension of infinite consciousness one by one: the perception of the dimension of infinite consciousness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (6)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he entered and remained in the dimension of nothingness.


Ye ca ākiñcaññāyatane dhammā—ākiñcaññāyatanasaññā ca cittekaggatā ca, phasso vedanā saññā cetanā cittaṁ chando adhimokkho vīriyaṁ sati upekkhā manasikāro—tyāssa dhammā anupadavavatthitā honti.
And he distinguished the phenomena in the dimension of nothingness one by one: the perception of the dimension of nothingness and unification of mind; contact, feeling, perception, intention, mind, enthusiasm, decision, energy, mindfulness, equanimity, and attention.

Tyāssa dhammā viditā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti.
He knew those phenomena as they arose, as they remained, and as they went away.

So evaṁ pajānāti:
He understood:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (7)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, going totally beyond the dimension of nothingness, he entered and remained in the dimension of neither perception nor non-perception.


So tāya samāpattiyā sato vuṭṭhahati.
And he emerged from that attainment with mindfulness.

So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
Then he contemplated the phenomena in that attainment that had passed, ceased, and perished:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘atthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is an escape beyond.’

Tabbahulīkārā atthitvevassa hoti. (8)
And by repeated practice he knew for sure that there is.


Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.


So tāya samāpattiyā sato vuṭṭhahati.
And he emerged from that attainment with mindfulness.

So tāya samāpattiyā sato vuṭṭhahitvā ye dhammā atītā niruddhā vipariṇatā te dhamme samanupassati:
Then he contemplated the phenomena in that attainment that had passed, ceased, and perished:

‘evaṁ kirame dhammā ahutvā sambhonti, hutvā paṭiventī’ti.
‘So it seems that these phenomena, not having been, come to be; and having come to be, they flit away.’

So tesu dhammesu anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharati.
And he meditated without attraction or repulsion for those phenomena; independent, untied, liberated, detached, his mind free of limits.

So ‘natthi uttari nissaraṇan’ti pajānāti.
He understood: ‘There is no escape beyond.’

Tabbahulīkārā natthi tvevassa hoti.
And by repeated practice he knew for sure that there is not.


Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
And if there’s anyone of whom it may be rightly said that

‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya:
they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta.

‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti.


Yaṁ kho taṁ, bhikkhave, sammā vadamāno vadeyya:
And if there’s anyone of whom it may be rightly said that

‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya:
they’re the Buddha’s true-born child, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in material things, it’s Sāriputta.

‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti.


Sāriputto, bhikkhave, tathāgatena anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattetī”ti.
Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Anupadasuttaṁ niṭṭhitaṁ paṭhamaṁ.


112. Chabbisodhanasutta
The Sixfold Purification


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Idha, bhikkhave, bhikkhu aññaṁ byākaroti:
“Take a mendicant who declares enlightenment:

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’


Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.
You should neither approve nor dismiss that mendicant’s statement.

Anabhinanditvā appaṭikkositvā pañho pucchitabbo:
Rather, you should question them:

‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Katame cattāro?
What four?

Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā—
One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known.

ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Kathaṁ jānato panāyasmato, kathaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti?
How does the venerable know and see regarding these four kinds of expression so that your mind is freed from defilements by not grasping?’


Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
For a mendicant with defilements ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is in line with the teaching to answer:

‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.
‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits.

Sute kho ahaṁ, āvuso …pe…
I live without attraction or repulsion for what is heard …

mute kho ahaṁ, āvuso …
thought …

viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.
or known; independent, untied, liberated, detached, my mind free of limits.

Evaṁ kho me, āvuso, jānato evaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti.
That is how I know and see regarding these four kinds of expression so that my mind is freed from defilements by not grasping.’


Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
then ask a further question:


‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Reverend, these five grasping aggregates have been rightly explained by the Buddha.

Katame pañca?
What five?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—
That is: the grasping aggregates of form, feeling, perception, choices, and consciousness.

ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
These are the five grasping aggregates that have been rightly explained by the Buddha.

Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?
How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from defilements by not grasping?’


Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
For a mendicant with defilements ended it is in line with the teaching to answer:

‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form.

Vedanaṁ kho ahaṁ, āvuso …pe…
Knowing that feeling …

saññaṁ kho ahaṁ, āvuso …
perception …

saṅkhāre kho ahaṁ, āvuso …
choices …

viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness.

Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti.
That is how I know and see regarding these five grasping aggregates so that my mind is freed from defilements by not grasping.’


Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
then ask a further question:


‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
‘Reverend, these six elements have been rightly explained by the Buddha.

Katamā cha?
What six?

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu—
The elements of earth, water, fire, air, space, and consciousness.

imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.
These are the six elements that have been rightly explained by the Buddha.

Kathaṁ jānato panāyasmato, kathaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti?
How does the venerable know and see regarding these six elements so that your mind is freed from defilements by not grasping?’


Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
For a mendicant with defilements ended it is in line with the teaching to answer:

‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ.
‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element.

Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element.

Āpodhātuṁ kho ahaṁ, āvuso …pe…
I’ve not taken the water element …

tejodhātuṁ kho ahaṁ, āvuso …
fire element …

vāyodhātuṁ kho ahaṁ, āvuso …
air element …

ākāsadhātuṁ kho ahaṁ, āvuso …
space element …

viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ.
consciousness element as self, nor is there a self based on the consciousness element.

Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
And I understand that my mind is freed through the ending of attraction based on the consciousness element.

Evaṁ kho me, āvuso, jānato, evaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti.
That is how I know and see regarding these six elements so that my mind is freed from defilements by not grasping.’


Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
then ask a further question:


‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.
‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha.

Katamāni cha?
What six?

Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—
The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.

imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.
These are the six interior and exterior sense fields that have been rightly explained by the Buddha.

Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?
How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from defilements by not grasping?’


Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
For a mendicant with defilements ended it is in line with the teaching to answer:

‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness.

Sotasmiṁ, āvuso, sadde sotaviññāṇe …pe…
I understand that my mind is freed through the ending of desire for the ear …

ghānasmiṁ, āvuso, gandhe ghānaviññāṇe …
nose …

jivhāya, āvuso, rase jivhāviññāṇe …
tongue …

kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe …
body …

manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.
mind, thoughts, mind consciousness, and things knowable by mind consciousness.

Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti.
That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from defilements by not grasping.’


Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
then ask a further question:


‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti?
‘Sir, how does the venerable know and see so that he has eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli?’


Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:
For a mendicant with defilements ended it is in line with the teaching to answer:

‘pubbe kho ahaṁ, āvuso, agāriyabhūto samāno aviddasu ahosiṁ.
‘Formerly, reverends, when I was still a layperson, I was ignorant.

Tassa me tathāgato vā tathāgatasāvako vā dhammaṁ desesi.
Then the Realized One or one of his disciples taught me the Dhamma.

Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ.
I gained faith in the Realized One,

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:
and reflected:


“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.
“Living in a house is cramped and dirty, but the life of one gone forth is wide open.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I cut off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”


So kho ahaṁ, āvuso, aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosiṁ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṁ.
Once I had gone forth, I took up the training and livelihood of the mendicants. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of compassion for all living beings.

Adinnādānaṁ pahāya adinnādānā paṭivirato ahosiṁ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṁ.
I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving.

Abrahmacariyaṁ pahāya brahmacārī ahosiṁ ārācārī virato methunā gāmadhammā.
I gave up unchastity. I became celibate, set apart, avoiding the common practice of sex.

Musāvādaṁ pahāya musāvādā paṭivirato ahosiṁ saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
I gave up lying. I spoke the truth and stuck to the truth. I was honest and trustworthy, not tricking the world with my words.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā ahosiṁ.
I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ.
I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā ahosiṁ kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.


So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ, ekabhattiko ahosiṁ rattūparato virato vikālabhojanā.
I avoided injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time.

Naccagītavāditavisūkadassanā paṭivirato ahosiṁ.
I avoided dancing, singing, music, and seeing shows.

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṁ.
I avoided beautifying and adorning myself with garlands, perfumes, and makeup.

Uccāsayanamahāsayanā paṭivirato ahosiṁ.
I avoided high and luxurious beds.

Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṁ,
I avoided receiving gold and money,

āmakadhaññapaṭiggahaṇā paṭivirato ahosiṁ,
raw grains,

āmakamaṁsapaṭiggahaṇā paṭivirato ahosiṁ;
raw meat,

itthikumārikapaṭiggahaṇā paṭivirato ahosiṁ,
women and girls,

dāsidāsapaṭiggahaṇā paṭivirato ahosiṁ,
male and female bondservants,

ajeḷakapaṭiggahaṇā paṭivirato ahosiṁ,
goats and sheep,

kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṁ,
chicken and pigs,

hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṁ,
elephants, cows, horses, and mares,

khettavatthupaṭiggahaṇā paṭivirato ahosiṁ.
and fields and land.

Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṁ,
I avoided running errands and messages;

kayavikkayā paṭivirato ahosiṁ,
buying and selling;

tulākūṭakaṁsakūṭamānakūṭā paṭivirato ahosiṁ,
falsifying weights, metals, or measures;

ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṁ,
bribery, fraud, cheating, and duplicity;

chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṁ.
mutilation, murder, abduction, banditry, plunder, and violence.


So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ.
I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things.

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
Like a bird: wherever it flies, wings are its only burden.

evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ.
In the same way, I became content with robes to look after the body and alms-food to look after the belly. Wherever I went, I set out taking only these things.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedesiṁ.
When I had this entire spectrum of noble ethics, I experienced a blameless happiness inside myself.


So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī;
When I saw a sight with my eyes, I didn’t get caught up in the features and details.

yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjiṁ.
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …pe…
When I heard a sound with my ears …

ghānena gandhaṁ ghāyitvā …pe…
When I smelled an odor with my nose …

jivhāya rasaṁ sāyitvā …pe…
When I tasted a flavor with my tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe…
When I felt a touch with my body …

manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī;
When I knew a thought with my mind, I didn’t get caught up in the features and details.

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ.
If the faculty of the mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.
When I had this noble sense restraint, I experienced an unsullied bliss inside myself.


So abhikkante paṭikkante sampajānakārī ahosiṁ, ālokite vilokite sampajānakārī ahosiṁ, samiñjite pasārite sampajānakārī ahosiṁ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṁ, asite pīte khāyite sāyite sampajānakārī ahosiṁ, uccārapassāvakamme sampajānakārī ahosiṁ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṁ.
I acted with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.


So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
When I had this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,

vivittaṁ senāsanaṁ bhajiṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
I frequented 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.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdiṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, I returned from alms-round, sat down cross-legged with my body straight, and established mindfulness right there.


So abhijjhaṁ loke pahāya vigatābhijjhena cetasā vihāsiṁ, abhijjhāya cittaṁ parisodhesiṁ.
Giving up desire for the world, I meditated with a heart rid of desire, cleansing the mind of desire.

Byāpādapadosaṁ pahāya abyāpannacitto vihāsiṁ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodhesiṁ.
Giving up ill will and malevolence, I meditated with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ.
Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Uddhaccakukkuccaṁ pahāya anuddhato vihāsiṁ ajjhattaṁ, vūpasantacitto, uddhaccakukkuccā cittaṁ parisodhesiṁ.
Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse.

Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ.
Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.


So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
I gave up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja vihāsiṁ.
fourth absorption.


So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.
When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of defilements.

So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ;
I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”.

ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.
I truly understood: “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”.


Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.
Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.
When it was freed, I knew it was freed.

Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti abbhaññāsiṁ.
I understood: “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.”

Evaṁ kho me, āvuso, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti.
That is how I know and see so that I have eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli.’


Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.
Saying ‘Good!’ you should applaud and cheer that mendicant’s statement,

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā evamassa vacanīyo:
and then say to them:

‘lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’”ti.
to see a venerable such as yourself as one of our spiritual companions!’”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Chabbisodhanasuttaṁ niṭṭhitaṁ dutiyaṁ.


113. Sappurisasutta
A Good Person


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca.
“Mendicants, I will teach you the qualities of a good person and the qualities of a bad person.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Katamo ca, bhikkhave, asappurisadhammo?
“And what is a quality of a bad person?

Idha, bhikkhave, asappuriso uccākulā pabbajito hoti.
Take a bad person who has gone forth from an eminent family.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā’ti.
‘I have gone forth from an eminent family, unlike these other mendicants.’

So tāya uccākulīnatāya attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayaṁ, bhikkhave, asappurisadhammo.
This is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘na kho uccākulīnatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s eminent family that thoughts of greed, hate, or delusion come to an end.

No cepi uccākulā pabbajito hoti;
Even if someone has not gone forth from an eminent family,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’

So paṭipadaṁyeva antaraṁ karitvā tāya uccākulīnatāya nevattānukkaṁseti na paraṁ vambheti.
Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eminent family.

Ayaṁ, bhikkhave, sappurisadhammo. (1)
This is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso mahākulā pabbajito hoti …pe…
Furthermore, take a bad person who has gone forth from a great family …

mahābhogakulā pabbajito hoti …pe…
from a wealthy family …

uḷārabhogakulā pabbajito hoti.
from an extremely wealthy family.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā’ti.
‘I have gone forth from an extremely wealthy family, unlike these other mendicants.’

So tāya uḷārabhogatāya attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘na kho uḷārabhogatāya lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s extremely wealthy family that thoughts of greed, hate, or delusion come to an end.

No cepi uḷārabhogakulā pabbajito hoti;
Even if someone has not gone forth from an extremely wealthy family,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’

So paṭipadaṁyeva antaraṁ karitvā tāya uḷārabhogatāya nevattānukkaṁseti, na paraṁ vambheti.
Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their extremely wealthy family.

Ayampi, bhikkhave, sappurisadhammo. (2–4.)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso ñāto hoti yasassī.
Furthermore, take a bad person who is well-known and famous.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I’m well-known and famous. These other mendicants are obscure and insignificant.’

So tena ñattena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘na kho ñattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s fame that thoughts of greed, hate, or delusion come to an end.

No cepi ñāto hoti yasassī;
Even if someone is not well-known and famous,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’

So paṭipadaṁyeva antaraṁ karitvā tena ñattena nevattānukkaṁseti, na paraṁ vambheti.
Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their fame.

Ayampi, bhikkhave, sappurisadhammo. (5)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ.
Furthermore, take a bad person who receives robes, alms-food, lodgings, and medicines and supplies for the sick.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānan’ti.
‘I receive robes, alms-food, lodgings, and medicines and supplies for the sick, unlike these other mendicants.’

So tena lābhena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘na kho lābhena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of one’s material possessions that thoughts of greed, hate, or delusion come to an end.

No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ;
Even if someone doesn’t receive robes, alms-food, lodgings, and medicines and supplies for the sick,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’

So paṭipadaṁyeva antaraṁ karitvā tena lābhena nevattānukkaṁseti, na paraṁ vambheti.
Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their material possessions.

Ayampi, bhikkhave, sappurisadhammo. (6)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso bahussuto hoti.
Furthermore, take a bad person who is very learned …

So iti paṭisañcikkhati:


‘ahaṁ khomhi bahussuto, ime panaññe bhikkhū na bahussutā’ti.


So tena bāhusaccena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho bāhusaccena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi bahussuto hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena bāhusaccena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (7)


Puna caparaṁ, bhikkhave, asappuriso vinayadharo hoti.
who is an expert in the texts on monastic training …

So iti paṭisañcikkhati:


‘ahaṁ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā’ti.


So tena vinayadharattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho vinayadharattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi vinayadharo hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena vinayadharattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (8)


Puna caparaṁ, bhikkhave, asappuriso dhammakathiko hoti.
who is a Dhamma teacher …

So iti paṭisañcikkhati:


‘ahaṁ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā’ti.


So tena dhammakathikattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho dhammakathikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi dhammakathiko hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena dhammakathikattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (9)


Puna caparaṁ, bhikkhave, asappuriso āraññiko hoti.
who dwells in the wilderness …

So iti paṭisañcikkhati:


‘ahaṁ khomhi āraññiko ime panaññe bhikkhū na āraññikā’ti.


So tena āraññikattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho āraññikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi āraññiko hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena āraññikattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (10)


Puna caparaṁ, bhikkhave, asappuriso paṁsukūliko hoti.
who is a rag robe wearer …

So iti paṭisañcikkhati:


‘ahaṁ khomhi paṁsukūliko, ime panaññe bhikkhū na paṁsukūlikā’ti.


So tena paṁsukūlikattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho paṁsukūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi paṁsukūliko hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena paṁsukūlikattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (11)


Puna caparaṁ, bhikkhave, asappuriso piṇḍapātiko hoti.
who eats only alms-food …

So iti paṭisañcikkhati:


‘ahaṁ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā’ti.


So tena piṇḍapātikattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho piṇḍapātikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi piṇḍapātiko hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena piṇḍapātikattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (12)


Puna caparaṁ, bhikkhave, asappuriso rukkhamūliko hoti.
who stays at the root of a tree …

So iti paṭisañcikkhati:


‘ahaṁ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā’ti.


So tena rukkhamūlikattena attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘na kho rukkhamūlikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.


No cepi rukkhamūliko hoti;


so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.


So paṭipadaṁyeva antaraṁ karitvā tena rukkhamūlikattena nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (13)


Puna caparaṁ, bhikkhave, asappuriso sosāniko hoti …pe…
who stays in a charnel ground …

abbhokāsiko hoti …
who stays in the open air …

nesajjiko hoti …pe…
who never lies down …

yathāsanthatiko hoti …pe…
who sleeps wherever they lay their mat...

ekāsaniko hoti.
who eats in one sitting per day.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā’ti.
‘I eat in one sitting per day, unlike these other mendicants.’

So tena ekāsanikattena attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘na kho ekāsanikattena lobhadhammā vā parikkhayaṁ gacchanti, dosadhammā vā parikkhayaṁ gacchanti, mohadhammā vā parikkhayaṁ gacchanti.
‘It’s not because of eating in one sitting per day that thoughts of greed, hate, or delusion come to an end.

No cepi ekāsaniko hoti;
Even if someone eats in more than one sitting per day,

so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṁso’ti.
if they practice in line with the teaching, practice properly, and live in line with the teaching, they are worthy of honor and praise for that.’

So paṭipadaṁyeva antaraṁ karitvā tena ekāsanikattena nevattānukkaṁseti, na paraṁ vambheti.
Keeping only the practice close to their heart, they don’t glorify themselves and put others down on account of their eating in one sitting per day.

Ayampi, bhikkhave, sappurisadhammo. (14–18.)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Furthermore, take a bad person 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.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino’ti.
‘I have attained the first absorption, unlike these other mendicants.’

So tāya paṭhamajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘The Buddha has spoken of not identifying even with the attainment of the first absorption.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For whatever they think it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the first absorption.

Ayampi, bhikkhave, sappurisadhammo. (19)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…
Furthermore, take a bad person who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino’ti.
‘I have attained the fourth absorption, unlike these other mendicants.’

So tāya catutthajjhānasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘The Buddha has spoken of not identifying even with the attainment of the fourth absorption.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For whatever they think it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the fourth absorption.

Ayampi, bhikkhave, sappurisadhammo. (20–22.)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, asappuriso sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Furthermore, take someone who, going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, enters and remains in the dimension of infinite space …

So iti paṭisañcikkhati:


‘ahaṁ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino’ti.


So tāya ākāsānañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.


Yena yena hi maññanti tato taṁ hoti aññathā’ti.


So atammayataññeva antaraṁ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (23)


Puna caparaṁ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
the dimension of infinite consciousness …

So iti paṭisañcikkhati:


‘ahaṁ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino’ti.


So tāya viññāṇañcāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.


Yena yena hi maññanti tato taṁ hoti aññathā’ti.


So atammayataññeva antaraṁ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (24)


Puna caparaṁ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
the dimension of nothingness …

So iti paṭisañcikkhati:


‘ahaṁ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino’ti.


So tāya ākiñcaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.


Ayampi, bhikkhave, asappurisadhammo.


Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:


‘ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.


Yena yena hi maññanti tato taṁ hoti aññathā’ti.


So atammayataññeva antaraṁ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.


Ayampi, bhikkhave, sappurisadhammo. (25)


Puna caparaṁ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
the dimension of neither perception nor non-perception.

So iti paṭisañcikkhati:
They reflect:

‘ahaṁ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino’ti.
‘I have attained the dimension of neither perception nor non-perception, unlike these other mendicants.’

So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṁseti, paraṁ vambheti.
And they glorify themselves and put others down on account of that.

Ayampi, bhikkhave, asappurisadhammo.
This too is a quality of a bad person.

Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati:
A good person reflects:

‘nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
‘The Buddha has spoken of not identifying even with the attainment of the dimension of neither perception nor non-perception.

Yena yena hi maññanti tato taṁ hoti aññathā’ti.
For whatever they think it is, it turns out to be something else.’

So atammayataññeva antaraṁ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṁseti, na paraṁ vambheti.
Keeping only non-identification close to their heart, they don’t glorify themselves and put others down on account of their attainment of the dimension of neither perception nor non-perception.

Ayampi, bhikkhave, sappurisadhammo. (26)
This too is a quality of a good person.


Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.
Furthermore, take a good person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.

Ayaṁ, bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī”ti. (27)
This is a mendicant who does not identify with anything, does not identify regarding anything, does not identify through anything.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Sappurisasuttaṁ niṭṭhitaṁ tatiyaṁ.


114. Sevitabbāsevitabbasutta
What Should and Should Not Be Cultivated


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“sevitabbāsevitabbaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi.
“Mendicants, I will teach you an exposition of the teaching on what should and should not be cultivated.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
“I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāraṁ.
And each of these is a kind of behavior.


Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāraṁ.
And each of these is a kind of behavior.


Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāraṁ.
And each of these is a kind of behavior.


Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two ways of giving rise to a thought:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādaṁ.
And each of these is a way of giving rise to a thought.


Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two ways of acquiring perception:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhaṁ.
And each of these is a way of acquiring perception.


Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two ways of acquiring views:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhaṁ.
And each of these is a way of acquiring views.


Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
I say that there are two ways of reincarnating:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan”ti.
And each of these is a way of reincarnating.”


Evaṁ vutte āyasmā sāriputto bhagavantaṁ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha,

“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.


‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāran’ti—
And each of these is a kind of bodily behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo;
You should not cultivate the kind of bodily behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti, evarūpo kāyasamācāro sevitabbo.
And you should cultivate the kind of bodily behavior which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu;
It’s when someone kills living creatures. They’re violent, bloody-handed, a hardened killer, merciless to living beings.

adinnādāyī kho pana hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti;
They steal. With the intention to commit theft, they take the wealth or belongings of others from village or wilderness.

kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṁ āpajjitā hoti—
They commit sexual misconduct. They have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

evarūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That kind of bodily behavior causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati;
It’s when someone 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.

adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;
They give up stealing. They don’t, with the intention to commit theft, take the wealth or belongings of others from village or wilderness.

kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṁ āpajjitā hoti—
They give up sexual misconduct. They don’t have sexual relations with women who have their mother, father, both mother and father, brother, sister, relatives, or clan as guardian. They don’t have sexual relations with a woman who is protected on principle, or who has a husband, or whose violation is punishable by law, or even one who has been garlanded as a token of betrothal.

evarūpaṁ, bhante, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That kind of bodily behavior causes unskillful qualities to decline while skillful qualities grow.

‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of bodily behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ kāyasamācāran’ti—
And each of these is a kind of bodily behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāran’ti—
And each of these is a kind of verbal behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo vacīsamācāro na sevitabbo;
You should not cultivate the kind of verbal behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo vacīsamācāro sevitabbo.
And you should cultivate the kind of verbal behavior which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco musāvādī hoti. Sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘jānāmī’ti, jānaṁ vā āha: ‘na jānāmī’ti; apassaṁ vā āha: ‘passāmī’ti, passaṁ vā āha: ‘na passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā sampajānamusā bhāsitā hoti;
It’s when someone lies. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

pisuṇavāco kho pana hoti, ito sutvā amutra akkhātā imesaṁ bhedāya, amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya—iti samaggānaṁ vā bhettā, bhinnānaṁ vā anuppadātā, vaggārāmo, vaggarato, vagganandī, vaggakaraṇiṁ vācaṁ bhāsitā hoti;
They speak divisively. They repeat in one place what they heard in another so as to divide people against each other. And so they divide those who are harmonious, supporting division, delighting in division, loving division, speaking words that promote division.

pharusavāco kho pana hoti, yā sā vācā kaṇḍakā kakkasā pharusā parakaṭukā parābhisajjanī kodhasāmantā asamādhisaṁvattanikā, tathārūpiṁ vācaṁ bhāsitā hoti;
They speak harshly. They use the kinds of words that are cruel, nasty, hurtful, offensive, bordering on anger, not leading to immersion.

samphappalāpī kho pana hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā hoti akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ—
They talk nonsense. Their speech is untimely, and is neither factual nor beneficial. It has nothing to do with the teaching or the training. Their words have no value, and are untimely, unreasonable, rambling, and pointless.

evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That kind of verbal behavior causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco musāvādaṁ pahāya musāvādā paṭivirato hoti sabhāgato vā parisāgato vā ñātimajjhagato vā pūgamajjhagato vā rājakulamajjhagato vā abhinīto sakkhipuṭṭho: ‘ehambho purisa, yaṁ jānāsi taṁ vadehī’ti so ajānaṁ vā āha: ‘na jānāmī’ti, jānaṁ vā āha: ‘jānāmī’ti, apassaṁ vā āha: ‘na passāmī’ti, passaṁ vā āha: ‘passāmī’ti—iti attahetu vā parahetu vā āmisakiñcikkhahetu vā na sampajānamusā bhāsitā hoti;
It’s when a certain person gives up lying. They’re summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.

pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti;
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti;
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ—
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

evarūpaṁ, bhante, vacīsamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That kind of verbal behavior causes unskillful qualities to decline while skillful qualities grow.

‘Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of verbal behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ vacīsamācāran’ti—
And each of these is a kind of verbal behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāran’ti—
And each of these is a kind of mental behavior.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manosamācāro na sevitabbo;
You should not cultivate the kind of mental behavior which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manosamācāro sevitabbo.
And you should cultivate the kind of mental behavior which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what kind of mental behavior causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ abhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti;
It’s when someone is covetous. They covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

byāpannacitto kho pana hoti paduṭṭhamanasaṅkappo: ‘ime sattā haññantu vā vajjhantu vā ucchijjantu vā vinassantu vā mā vā ahesun’ti—
They have ill will and malicious intentions: ‘May these sentient beings be killed, slaughtered, slain, destroyed, or annihilated!’

evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That kind of mental behavior causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what kind of mental behavior causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ taṁ nābhijjhātā hoti: ‘aho vata yaṁ parassa taṁ mamassā’ti;
It’s when someone is content. They don’t covet the wealth and belongings of others: ‘Oh, if only their belongings were mine!’

abyāpannacitto kho pana hoti appaduṭṭhamanasaṅkappo: ‘ime sattā averā abyābajjhā anīghā sukhī attānaṁ pariharantū’ti—
They have a kind heart and loving intentions: ‘May these sentient beings live free of enmity and ill will, untroubled and happy!’

evarūpaṁ, bhante, manosamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That kind of mental behavior causes unskillful qualities to decline while skillful qualities grow.

‘Manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two kinds of mental behavior:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ manosamācāran’ti—
And each of these is a kind of mental behavior.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of giving rise to a thought:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādan’ti—
And each of these is a way of giving rise to a thought.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo cittuppādo na sevitabbo;
You should not cultivate the way of giving rise to a thought which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo cittuppādo sevitabbo.
And you should cultivate the way of giving rise to a thought which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what way of giving rise to a thought causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatena cetasā viharati;
It’s when someone is covetous, and lives with their heart full of covetousness.

byāpādavā hoti, byāpādasahagatena cetasā viharati;
They are malicious, and live with their heart full of ill will.

vihesavā hoti, vihesāsahagatena cetasā viharati—
They’re hurtful, and live with their heart intent on harm.

evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That way of giving rise to a thought causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what way of giving rise to a thought causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatena cetasā viharati;
It’s when someone is content, and lives with their heart full of contentment.

abyāpādavā hoti, abyāpādasahagatena cetasā viharati;
They have good will, and live with their heart full of good will.

avihesavā hoti, avihesāsahagatena cetasā viharati—
They’re kind, and live with their heart full of kindness.

evarūpaṁ, bhante, cittuppādaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That way of giving rise to a thought causes unskillful qualities to decline while skillful qualities grow.

‘Cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of giving rise to a thought:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ cittuppādan’ti—
And each of these is a way of giving rise to a thought.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of acquiring perception:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhan’ti—
And each of these is a way of acquiring perception.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo saññāpaṭilābho na sevitabbo;
You should not cultivate the way of acquiring perception which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo saññāpaṭilābho sevitabbo.
And you should cultivate the way of acquiring perception which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what way of acquiring perception causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco abhijjhālu hoti, abhijjhāsahagatāya saññāya viharati;
It’s when someone is covetous, and lives with their perception full of covetousness.

byāpādavā hoti, byāpādasahagatāya saññāya viharati;
They are malicious, and live with their perception full of ill will.

vihesavā hoti, vihesāsahagatāya saññāya viharati—
They’re hurtful, and live with their perception intent on harm.

evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That way of acquiring perception causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what way of acquiring perception causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco anabhijjhālu hoti, anabhijjhāsahagatāya saññāya viharati;
It’s when someone is content, and lives with their perception full of contentment.

abyāpādavā hoti, abyāpādasahagatāya saññāya viharati;
They have good will, and live with their perception full of good will.

avihesavā hoti, avihesāsahagatāya saññāya viharati—
They’re kind, and live with their perception full of kindness.

evarūpaṁ, bhante, saññāpaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That way of acquiring perception causes unskillful qualities to decline while skillful qualities grow.

‘Saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of acquiring perception:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ saññāpaṭilābhan’ti—
And each of these is a way of acquiring perception.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of acquiring views:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—
And each of these is a way of acquiring views.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo diṭṭhipaṭilābho na sevitabbo;
You should not cultivate the way of acquiring views which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—evarūpo diṭṭhipaṭilābho sevitabbo.
And you should cultivate the way of acquiring views which causes unskillful qualities to decline while skillful qualities grow.


Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what way of acquiring views causes unskillful qualities to grow while skillful qualities decline?

Idha, bhante, ekacco evaṁdiṭṭhiko hoti:
It’s when someone has such a view:

‘natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.
That way of acquiring views causes unskillful qualities to grow while skillful qualities decline.


Kathaṁrūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?
And what way of acquiring views causes unskillful qualities to decline while skillful qualities grow?

Idha, bhante, ekacco evaṁdiṭṭhiko hoti:
It’s when someone has such a view:

‘atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

evarūpaṁ, bhante, diṭṭhipaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
That way of acquiring views causes unskillful qualities to decline while skillful qualities grow.

‘Diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of acquiring views:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ diṭṭhipaṭilābhan’ti—
And each of these is a way of acquiring views.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of reincarnating:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—
And each of these is a way of reincarnating.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti—
The way of reincarnating that causes unskillful qualities to grow while skillful qualities decline:

evarūpo attabhāvapaṭilābho na sevitabbo;
you should not cultivate that way of reincarnating.

yathārūpañca kho, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—
The way of reincarnating that causes unskillful qualities to decline while skillful qualities grow:

evarūpo attabhāvapaṭilābho sevitabbo.
you should cultivate that way of reincarnating.


Kathaṁrūpaṁ, bhante, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?
And what way of reincarnating causes unskillful qualities to grow while skillful qualities decline?

Sabyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;
Generating rebirth in a hurtful reincarnation, which because of its unpreparedness causes unskillful qualities to grow while skillful qualities decline.

abyābajjhaṁ, bhante, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.
And what way of reincarnating causes unskillful qualities to decline while skillful qualities grow? Generating rebirth in a pleasing reincarnation, which because of its preparedness causes unskillful qualities to decline while skillful qualities grow.

‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—
‘I say that there are two ways of reincarnating:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

tañca aññamaññaṁ attabhāvapaṭilābhan’ti—
And each of these is a way of reincarnating.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti.
Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.
It’s good that you understand the detailed meaning of my brief statement in this way.”


‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

sevitabbampi, asevitabbampi;


tañca aññamaññaṁ kāyasamācāran’ti—


iti kho panetaṁ vuttaṁ mayā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo;


yathārūpañca kho, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—


evarūpo kāyasamācāro sevitabbo.


Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?


Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu;


adinnādāyī kho pana hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ adinnaṁ theyyasaṅkhātaṁ ādātā hoti;


kāmesumicchācārī kho pana hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu cārittaṁ āpajjitā hoti—


evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti.


Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti?


Idha, sāriputta, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati;


adinnādānaṁ pahāya adinnādānā paṭivirato hoti, yaṁ taṁ parassa paravittūpakaraṇaṁ gāmagataṁ vā araññagataṁ vā taṁ nādinnaṁ theyyasaṅkhātaṁ ādātā hoti;


kāmesumicchācāraṁ pahāya kāmesumicchācārā paṭivirato hoti, yā tā māturakkhitā piturakkhitā mātāpiturakkhitā bhāturakkhitā bhaginirakkhitā ñātirakkhitā gottarakkhitā dhammarakkhitā sassāmikā saparidaṇḍā antamaso mālāguḷaparikkhittāpi tathārūpāsu na cārittaṁ āpajjitā hoti—


evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.


‘Kāyasamācārampāhaṁ, bhikkhave, duvidhena vadāmi—


sevitabbampi, asevitabbampi;


tañca aññamaññaṁ kāyasamācāran’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


Vacīsamācārampāhaṁ, bhikkhave, duvidhena vadāmi …pe…


manosamācārampāhaṁ, bhikkhave, duvidhena vadāmi …pe…


cittuppādampāhaṁ, bhikkhave, duvidhena vadāmi …pe…


saññāpaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi …pe…


diṭṭhipaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi …pe….


‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—


sevitabbampi, asevitabbampi;


tañca aññamaññaṁ attabhāvapaṭilābhan’ti—


iti kho panetaṁ vuttaṁ mayā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo;


yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti—


evarūpo attabhāvapaṭilābho sevitabbo.


Kathaṁrūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti?


Sabyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti;


abyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.


‘Attabhāvapaṭilābhampāhaṁ, bhikkhave, duvidhena vadāmi—


sevitabbampi, asevitabbampi;


tañca aññamaññaṁ attabhāvapaṭilābhan’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.


Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—
“I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampi;
that which you should cultivate, and that which you should not cultivate.

sotaviññeyyaṁ saddampāhaṁ, sāriputta, duvidhena vadāmi—
I say that there are two kinds of sound known by the ear …

sevitabbampi asevitabbampi;


ghānaviññeyyaṁ gandhampāhaṁ, sāriputta, duvidhena vadāmi—
two kinds of smell known by the nose …

sevitabbampi, asevitabbampi;


jivhāviññeyyaṁ rasampāhaṁ, sāriputta, duvidhena vadāmi—
two kinds of taste known by the tongue …

sevitabbampi, asevitabbampi;


kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta, duvidhena vadāmi—
two kinds of touch known by the body …

sevitabbampi, asevitabbampi;


manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—
two kinds of thought known by the mind:

sevitabbampi, asevitabbampī”ti.
that which you should cultivate, and that which you should not cultivate.”


Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha:


“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.


‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—
‘I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampī’ti—
that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ;
You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.
And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow.

‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—
‘I say that there are two kinds of sight known by the eye:

sevitabbampi, asevitabbampī’ti—
that which you should cultivate, and that which you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.


Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe…
‘I say that there are two kinds of sound known by the ear …

evarūpo sotaviññeyyo saddo na sevitabbo …


evarūpo sotaviññeyyo saddo sevitabbo …


evarūpo ghānaviññeyyo gandho na sevitabbo …
two kinds of smell known by the nose …

evarūpo ghānaviññeyyo gandho sevitabbo …


evarūpo jivhāviññeyyo raso na sevitabbo …
two kinds of taste known by the tongue …

evarūpo jivhāviññeyyo raso sevitabbo …


kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta …
two kinds of touch known by the body …

evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo …


evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.


‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—
two kinds of thought known by the mind:

sevitabbampi, asevitabbampī’ti—
that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?


Yathārūpaṁ, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo manoviññeyyo dhammo na sevitabbo;
You should not cultivate the kind of thought known by the mind which causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, manoviññeyyaṁ dhammaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo manoviññeyyo dhammo sevitabbo.
And you should cultivate the kind of thought known by the mind which causes unskillful qualities to decline while skillful qualities grow.

‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—
‘I say that there are two kinds of thought known by the mind:

sevitabbampi, asevitabbampī’ti—
that which you should cultivate, and that which you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.
That’s what the Buddha said, and this is why he said it.

Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmī”ti.
Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi.
It’s good that you understand the detailed meaning of my brief statement in this way.”


‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further:

sevitabbampi, asevitabbampī’ti—


iti kho panetaṁ vuttaṁ mayā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ;


yathārūpañca kho, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ.


‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe…


evarūpo sotaviññeyyo saddo na sevitabbo …


evarūpo sotaviññeyyo saddo sevitabbo …


evarūpo ghānaviññeyyo gandho na sevitabbo …


evarūpo ghānaviññeyyo gandho sevitabbo …


evarūpo jivhāviññeyyo raso na sevitabbo …


evarūpo jivhāviññeyyo raso sevitabbo …


evarūpo kāyaviññeyyo phoṭṭhabbo na sevitabbo …


evarūpo kāyaviññeyyo phoṭṭhabbo sevitabbo.


Manoviññeyyaṁ dhammampāhaṁ, sāriputta …pe…


evarūpo manoviññeyyo dhammo na sevitabbo …


evarūpo manoviññeyyo dhammo sevitabbo.


‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.


Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—
“I say that there are two kinds of robes:

sevitabbampi, asevitabbampi …pe…
that which you should cultivate, and that which you should not cultivate.

piṇḍapātaṁpāhaṁ, sāriputta …
I say that there are two kinds of alms-food …

senāsanaṁpāhaṁ, sāriputta …
lodging …

gāmampāhaṁ, sāriputta …
village …

nigamampāhaṁ, sāriputta …
town …

nagarampāhaṁ, sāriputta …
city …

janapadampāhaṁ, sāriputta …
country …

puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—
person:

sevitabbampi, asevitabbampī”ti.
that which you should cultivate, and that which you should not cultivate.”


Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha:


“imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāmi.
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.

‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—
‘I say that there are two kinds of robes …

sevitabbampi, asevitabbampī’ti—


iti kho panetaṁ vuttaṁ bhagavatā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, bhante, cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cīvaraṁ na sevitabbaṁ;


yathārūpañca kho, bhante, cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cīvaraṁ sevitabbaṁ.


‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ.


Piṇḍapātaṁpāhaṁ, sāriputta …pe…
alms-food …

evarūpo piṇḍapāto na sevitabbo …


evarūpo piṇḍapāto sevitabbo …


senāsanaṁpāhaṁ, sāriputta …pe…
lodging …

evarūpaṁ senāsanaṁ na sevitabbaṁ …


evarūpaṁ senāsanaṁ sevitabbaṁ …


gāmampāhaṁ, sāriputta …pe…
village …

evarūpo gāmo na sevitabbo …


evarūpo gāmo sevitabbo …


evarūpo nigamo na sevitabbo …
town …

evarūpo nigamo sevitabbo …


evarūpaṁ nagaraṁ na sevitabbaṁ …
city …

evarūpaṁ nagaraṁ sevitabbaṁ …


evarūpo janapado na sevitabbo …
country …

evarūpo janapado sevitabbo.


‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—
person:

sevitabbampi, asevitabbampī’ti—
that which you should cultivate, and that which you should not cultivate.’

iti kho panetaṁ vuttaṁ bhagavatā.
That’s what the Buddha said,

Kiñcetaṁ paṭicca vuttaṁ?
but why did he say it?

Yathārūpaṁ, bhante, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo;
You should not cultivate the kind of person who causes unskillful qualities to grow while skillful qualities decline.

yathārūpañca kho, bhante, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo.
And you should cultivate the kind of person who causes unskillful qualities to decline while skillful qualities grow.

‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—
‘I say that there are two kinds of person:

sevitabbampi, asevitabbampī’ti—
those who you should cultivate, and those who you should not cultivate.’

iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttanti.
That’s what the Buddha said, and this is why he said it.


Imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāmī”ti.
Sir, that’s how I understand the detailed meaning of the Buddha’s brief statement.”


“Sādhu sādhu, sāriputta.
“Good, good, Sāriputta!

Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi.
It’s good that you understand the detailed meaning of my brief statement in this way.”


‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added:

sevitabbampi, asevitabbampī’ti—


iti kho panetaṁ vuttaṁ mayā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, sāriputta, cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cīvaraṁ na sevitabbaṁ;


yathārūpañca kho, sāriputta, cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cīvaraṁ sevitabbaṁ.


‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


(Yathā paṭhamaṁ tathā vitthāretabbaṁ)


Evarūpo piṇḍapāto …


evarūpaṁ senāsanaṁ …


evarūpo gāmo …


evarūpo nigamo …


evarūpaṁ nagaraṁ …


evarūpo janapado.


‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti kho panetaṁ vuttaṁ mayā.


Kiñcetaṁ paṭicca vuttaṁ?


Yathārūpaṁ, sāriputta, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo;


yathārūpañca kho, sāriputta, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo.


‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi—


sevitabbampi, asevitabbampī’ti—


iti yaṁ taṁ vuttaṁ mayā idametaṁ paṭicca vuttaṁ.


Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo.


Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya.
“If all the aristocrats, brahmins, merchants, and workers were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness.

Sabbepi ce, sāriputta, brāhmaṇā …pe…


sabbepi ce, sāriputta, vessā …


sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya.


Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyā”ti.
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Sāriputta was happy with what the Buddha said.


Sevitabbāsevitabbasuttaṁ niṭṭhitaṁ catutthaṁ.


115. Bahudhātukasutta
Many Elements


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Yāni kānici, bhikkhave, bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;
“Whatever dangers there are, all come from the foolish, not from the astute.

ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;
Whatever perils there are, all come from the foolish, not from the astute.

ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever hazards there are, all come from the foolish, not from the astute.

Seyyathāpi, bhikkhave, naḷāgārā vā tiṇāgārā vā aggi mutto kūṭāgārānipi dahati ullittāvalittāni nivātāni phusitaggaḷāni pihitavātapānāni;
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.

evameva kho, bhikkhave, yāni kānici bhayāni uppajjanti sabbāni tāni bālato uppajjanti, no paṇḍitato;
In the same way, whatever dangers there are, all come from the foolish, not from the astute.

ye keci upaddavā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato;
Whatever perils there are, all come from the foolish, not from the astute.

ye keci upasaggā uppajjanti sabbe te bālato uppajjanti, no paṇḍitato.
Whatever hazards there are, all come from the foolish, not from the astute.

Iti kho, bhikkhave, sappaṭibhayo bālo, appaṭibhayo paṇḍito;
So, the fool is dangerous, but the astute person is safe.

saupaddavo bālo, anupaddavo paṇḍito;
The fool is perilous, but the astute person is not.

saupasaggo bālo, anupasaggo paṇḍito.
The fool is hazardous, but the astute person is not.

Natthi, bhikkhave, paṇḍitato bhayaṁ, natthi paṇḍitato upaddavo, natthi paṇḍitato upasaggo.
There’s no danger, peril, or hazard that comes from the astute.

Tasmātiha, bhikkhave, ‘paṇḍitā bhavissāma vīmaṁsakā’ti—
So you should train like this: ‘We shall be astute, we shall be inquirers.’”

evañhi vo, bhikkhave, sikkhitabban”ti.


Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“kittāvatā nu kho, bhante, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti?
“Sir, how is a mendicant qualified to be called ‘astute, an inquirer’?”


“Yato kho, ānanda, bhikkhu dhātukusalo ca hoti, āyatanakusalo ca hoti, paṭiccasamuppādakusalo ca hoti, ṭhānāṭhānakusalo ca hoti—
“Ānanda, it’s when a mendicant is skilled in the elements, in the sense fields, in dependent origination, and in the possible and the impossible.

ettāvatā kho, ānanda, paṇḍito bhikkhu ‘vīmaṁsako’ti alaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘astute, an inquirer’.”


“Kittāvatā pana, bhante, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in the elements’?”


“Aṭṭhārasa kho imā, ānanda, dhātuyo—
“There are, Ānanda, these eighteen elements:

cakkhudhātu, rūpadhātu, cakkhuviññāṇadhātu;
the elements of the eye, sights, and eye consciousness;

sotadhātu, saddadhātu, sotaviññāṇadhātu;
the ear, sounds, and ear consciousness;

ghānadhātu, gandhadhātu, ghānaviññāṇadhātu;
the nose, smells, and nose consciousness;

jivhādhātu, rasadhātu, jivhāviññāṇadhātu;
the tongue, tastes, and tongue consciousness;

kāyadhātu, phoṭṭhabbadhātu, kāyaviññāṇadhātu;
the body, touches, and body consciousness;

manodhātu, dhammadhātu, manoviññāṇadhātu.
the mind, thoughts, and mind consciousness.

Imā kho, ānanda, aṭṭhārasa dhātuyo yato jānāti passati—
When a mendicant knows and sees these eighteen elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (1)
they’re qualified to be called ‘skilled in the elements’.”


“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”


“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the elements of earth, water, fire, air, space, and consciousness.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (2)
they’re qualified to be called ‘skilled in the elements’.”


“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”


“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

sukhadhātu, dukkhadhātu, somanassadhātu, domanassadhātu, upekkhādhātu, avijjādhātu.
the elements of pleasure, pain, happiness, sadness, equanimity, and ignorance.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (3)
they’re qualified to be called ‘skilled in the elements’.”


“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”


“Siyā, ānanda.
“There could, Ānanda.

Chayimā, ānanda, dhātuyo—
There are these six elements:

kāmadhātu, nekkhammadhātu, byāpādadhātu, abyāpādadhātu, vihiṁsādhātu, avihiṁsādhātu.
the elements of sensuality and renunciation, malice and good will, and cruelty and harmlessness.

Imā kho, ānanda, cha dhātuyo yato jānāti passati—
When a mendicant knows and sees these six elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (4)
they’re qualified to be called ‘skilled in the elements’.”


“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”


“Siyā, ānanda.
“There could, Ānanda.

Tisso imā, ānanda, dhātuyo—
There are these three elements:

kāmadhātu, rūpadhātu, arūpadhātu.
the elements of the sensual realm, the realm of luminous form, and the formless realm.

Imā kho, ānanda, tisso dhātuyo yato jānāti passati—
When a mendicant knows and sees these three elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (5)
they’re qualified to be called ‘skilled in the elements’.”


“Siyā pana, bhante, aññopi pariyāyo, yathā ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, could there be another way in which a mendicant is qualified to be called ‘skilled in the elements’?”


“Siyā, ānanda.
“There could, Ānanda.

Dve imā, ānanda, dhātuyo—
There are these two elements:

saṅkhatādhātu, asaṅkhatādhātu.
the conditioned element and the unconditioned element.

Imā kho, ānanda, dve dhātuyo yato jānāti passati—
When a mendicant knows and sees these two elements,

ettāvatāpi kho, ānanda, ‘dhātukusalo bhikkhū’ti alaṁvacanāyā”ti. (6)
they’re qualified to be called ‘skilled in the elements’.”


“Kittāvatā pana, bhante, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in the sense fields’?”


“Cha kho panimāni, ānanda, ajjhattikabāhirāni āyatanāni—
“There are these six interior and exterior sense fields:

cakkhu ceva rūpā ca sotañca saddā ca ghānañca gandhā ca jivhā ca rasā ca kāyo ca phoṭṭhabbā ca mano ca dhammā ca.
the eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.

Imāni kho, ānanda, cha ajjhattikabāhirāni āyatanāni yato jānāti passati—
When a mendicant knows and sees these six interior and exterior sense fields,

ettāvatā kho, ānanda, ‘āyatanakusalo bhikkhū’ti alaṁvacanāyā”ti.
they’re qualified to be called ‘skilled in the sense fields’.”


“Kittāvatā pana, bhante, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in dependent origination’?”


“Idhānanda, bhikkhu evaṁ pajānāti:
“It’s when a mendicant understands:

‘imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati,
‘When this exists, that is; due to the arising of this, that arises.

imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati, yadidaṁ—
When this doesn’t exist, that is not; due to the cessation of this, that ceases. That is:

avijjāpaccayā saṅkhārā,
ignorance is a condition for choices.

saṅkhārapaccayā viññāṇaṁ,
Choices are conditions for consciousness.

viññāṇapaccayā nāmarūpaṁ,
Consciousness is a condition for name and form.

nāmarūpapaccayā saḷāyatanaṁ,
Name and form are conditions for the six sense fields.

saḷāyatanapaccayā phasso,
The six sense fields are conditions for contact.

phassapaccayā vedanā,
Contact is a condition for feeling.

vedanāpaccayā taṇhā,
Feeling is a condition for craving.

taṇhāpaccayā upādānaṁ,
Craving is a condition for grasping.

upādānapaccayā bhavo,
Grasping is a condition for continued existence.

bhavapaccayā jāti,
Continued existence is a condition for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā sambhavanti.
Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
That is how this entire mass of suffering originates.

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
When ignorance fades away and ceases with nothing left over, choices cease.

saṅkhāranirodhā viññāṇanirodho,
When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho,
When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho,
When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho,
When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho,
When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho,
When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho,
When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho,
When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho,
When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassūpāyāsā nirujjhanti.
When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti’.
That is how this entire mass of suffering ceases.’

Ettāvatā kho, ānanda, ‘paṭiccasamuppādakusalo bhikkhū’ti alaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘skilled in dependent origination’.”


“Kittāvatā pana, bhante, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti?
“But sir, how is a mendicant qualified to be called ‘skilled in the possible and impossible’?”


“Idhānanda, bhikkhu ‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ niccato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
“It’s when a mendicant understands: ‘It’s impossible for a person accomplished in view to take any condition as permanent. That is not possible.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ niccato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti;
But it’s possible for an ordinary person to take some condition as permanent. That is possible.’

‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci saṅkhāraṁ sukhato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to take any condition as pleasant.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci saṅkhāraṁ sukhato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to take some condition as pleasant.’

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo kañci dhammaṁ attato upagaccheyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti,
They understand: ‘It’s impossible for a person accomplished in view to take anything as self.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano kañci dhammaṁ attato upagaccheyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to take something as self.’


‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo mātaraṁ jīvitā voropeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to murder their mother.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano mātaraṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to murder their mother.’

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo pitaraṁ jīvitā voropeyya …pe…
They understand: ‘It’s impossible for a person accomplished in view to murder their father … or murder a perfected one.

arahantaṁ jīvitā voropeyya, ṭhānametaṁ vijjatī’ti pajānāti;
But it’s possible for an ordinary person to murder their father … or a perfected one.’

‘aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to injure a Realized One with malicious intent.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano duṭṭhacitto tathāgatassa lohitaṁ uppādeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to injure a Realized One with malicious intent.’

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo saṅghaṁ bhindeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to cause a schism in the Saṅgha.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano saṅghaṁ bhindeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to cause a schism in the Saṅgha.’

‘Aṭṭhānametaṁ anavakāso yaṁ diṭṭhisampanno puggalo aññaṁ satthāraṁ uddiseyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a person accomplished in view to acknowledge another teacher.

‘ṭhānañca kho etaṁ vijjati yaṁ puthujjano aññaṁ satthāraṁ uddiseyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it’s possible for an ordinary person to acknowledge another teacher.’


‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve arahanto sammāsambuddhā apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time.

‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko arahaṁ sammāsambuddho uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for just one perfected one, a fully awakened Buddha, to arise in one solar system.’

‘Aṭṭhānametaṁ anavakāso yaṁ ekissā lokadhātuyā dve rājāno cakkavattino apubbaṁ acarimaṁ uppajjeyyuṁ, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for two wheel-turning monarchs to arise in the same solar system at the same time.

‘ṭhānañca kho etaṁ vijjati yaṁ ekissā lokadhātuyā eko rājā cakkavattī uppajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for just one wheel-turning monarch to arise in one solar system.’


‘Aṭṭhānametaṁ anavakāso yaṁ itthī arahaṁ assa sammāsambuddho, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a woman to be a perfected one, a fully awakened Buddha.

‘ṭhānañca kho etaṁ vijjati yaṁ puriso arahaṁ assa sammāsambuddho, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for a man to be a perfected one, a fully awakened Buddha.’

‘Aṭṭhānametaṁ anavakāso yaṁ itthī rājā assa cakkavattī, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a woman to be a wheel-turning monarch.

‘ṭhānañca kho etaṁ vijjati yaṁ puriso rājā assa cakkavattī, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for a man to be a wheel-turning monarch.’

‘Aṭṭhānametaṁ anavakāso yaṁ itthī sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a woman to perform the role of Sakka, Māra, or Brahmā.

‘ṭhānañca kho etaṁ vijjati yaṁ puriso sakkattaṁ kareyya … mārattaṁ kareyya … brahmattaṁ kareyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for a man to perform the role of Sakka, Māra, or Brahmā.’


‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for a likable, desirable, agreeable result to come from bad conduct of body, speech, and mind.

‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for an unlikable, undesirable, disagreeable result to come from bad conduct of body, speech, and mind.’

‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritassa …pe…


yaṁ manoduccaritassa iṭṭho kanto manāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;


ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritassa …pe…


yaṁ manoduccaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, ṭhānametaṁ vijjatīti pajānāti.


‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible for an unlikable, undesirable, disagreeable result to come from good conduct of body, speech, and mind.

‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible for a likable, desirable, agreeable result to come from good conduct of body, speech, and mind.’

‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritassa …pe…


yaṁ manosucaritassa aniṭṭho akanto amanāpo vipāko nibbatteyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;


‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritassa …pe…


yaṁ manosucaritassa iṭṭho kanto manāpo vipāko nibbatteyya, ṭhānametaṁ vijjatī’ti pajānāti.


‘Aṭṭhānametaṁ anavakāso yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible that someone who has engaged in bad conduct of body, speech, and mind, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.

‘ṭhānañca kho etaṁ vijjati yaṁ kāyaduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible that someone who has engaged in bad conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.’


‘Aṭṭhānametaṁ anavakāso yaṁ vacīduccaritasamaṅgī …pe…


yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;


‘ṭhānañca kho etaṁ vijjati yaṁ vacīduccaritasamaṅgī …pe…


yaṁ manoduccaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.


‘Aṭṭhānametaṁ anavakāso yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;
They understand: ‘It’s impossible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.

‘ṭhānañca kho etaṁ vijjati yaṁ kāyasucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.
But it is possible that someone who has engaged in good conduct of body, speech, and mind could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.’

‘Aṭṭhānametaṁ anavakāso yaṁ vacīsucaritasamaṅgī …pe…


yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya, netaṁ ṭhānaṁ vijjatī’ti pajānāti;


‘ṭhānañca kho etaṁ vijjati yaṁ vacīsucaritasamaṅgī …pe…


yaṁ manosucaritasamaṅgī taṁnidānā tappaccayā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya, ṭhānametaṁ vijjatī’ti pajānāti.


Ettāvatā kho, ānanda, ‘ṭhānāṭhānakusalo bhikkhū’ti alaṁvacanāyā”ti.
That’s how a mendicant is qualified to be called ‘skilled in the possible and impossible’.”


Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca:
When he said this, Venerable Ānanda said to the Buddha,

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
What is the name of this exposition of the teaching?”


“Tasmātiha tvaṁ, ānanda, imaṁ dhammapariyāyaṁ ‘bahudhātuko’tipi naṁ dhārehi, ‘catuparivaṭṭo’tipi naṁ dhārehi, ‘dhammādāso’tipi naṁ dhārehi, ‘amatadundubhī’tipi naṁ dhārehi, ‘anuttaro saṅgāmavijayo’tipi naṁ dhārehī”ti.
“In that case, Ānanda, you may remember this exposition of the teaching as ‘The Many Elements’, or else ‘The Four Cycles’, or else ‘The Mirror of the Teaching’, or else ‘The Drum of the Deathless’, or else ‘The Supreme Victory in Battle’.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.


Bahudhātukasuttaṁ niṭṭhitaṁ pañcamaṁ.


116. Isigilisutta
At Isigili


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā rājagahe viharati isigilismiṁ pabbate.
At one time the Buddha was staying near Rājagaha, on the Isigili Mountain.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Passatha no tumhe, bhikkhave, etaṁ vebhāraṁ pabbatan”ti?
“Mendicants, do you see that Mount Vebhāra?”


“Evaṁ, bhante”.
“Yes, sir.”


“Etassapi kho, bhikkhave, vebhārassa pabbatassa aññāva samaññā ahosi aññā paññatti.
“It used to have a different label and description.

Passatha no tumhe, bhikkhave, etaṁ paṇḍavaṁ pabbatan”ti?
Do you see that Mount Paṇḍava?”


“Evaṁ, bhante”.
“Yes, sir.”


“Etassapi kho, bhikkhave, paṇḍavassa pabbatassa aññāva samaññā ahosi aññā paññatti.
“It too used to have a different label and description.

Passatha no tumhe, bhikkhave, etaṁ vepullaṁ pabbatan”ti?
Do you see that Mount Vepulla?”


“Evaṁ, bhante”.
“Yes, sir.”


“Etassapi kho, bhikkhave, vepullassa pabbatassa aññāva samaññā ahosi aññā paññatti.
“It too used to have a different label and description.

Passatha no tumhe, bhikkhave, etaṁ gijjhakūṭaṁ pabbatan”ti?
Do you see that Mount Vulture’s Peak?”


“Evaṁ, bhante”.
“Yes, sir.”


“Etassapi kho, bhikkhave, gijjhakūṭassa pabbatassa aññāva samaññā ahosi aññā paññatti.
“It too used to have a different label and description.

Passatha no tumhe, bhikkhave, imaṁ isigiliṁ pabbatan”ti?
Do you see that Mount Isigili?”


“Evaṁ, bhante”.
“Yes, sir.”


“Imassa kho pana, bhikkhave, isigilissa pabbatassa esāva samaññā ahosi esā paññatti.
“It used to have exactly the same label and description.


Bhūtapubbaṁ, bhikkhave, pañca paccekabuddhasatāni imasmiṁ isigilismiṁ pabbate ciranivāsino ahesuṁ.
Once upon a time, five hundred Buddhas awakened for themselves dwelt for a long time on this Isigili.

Te imaṁ pabbataṁ pavisantā dissanti, paviṭṭhā na dissanti.
They were seen entering the mountain, but after entering were seen no more.

Tamenaṁ manussā disvā evamāhaṁsu:
When people noticed this they said:

‘ayaṁ pabbato ime isī gilatī’ti;
‘That mountain swallows these hermits!’

‘isigili isigili’ tveva samaññā udapādi.
That’s how it came to be known as Isigili.


Ācikkhissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;
I shall declare the names of the Buddhas awakened for themselves;

kittayissāmi, bhikkhave, paccekabuddhānaṁ nāmāni;
I shall extol the names of the Buddhas awakened for themselves;

desessāmi, bhikkhave, paccekabuddhānaṁ nāmāni.
I shall teach the names of the Buddhas awakened for themselves.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Ariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
“The Buddhas awakened for themselves who dwelt for a long time on this Isigili were named Ariṭṭha,

upariṭṭho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Upariṭṭha,

tagarasikhī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Tagarasikhin,

yasassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Yasassin,

sudassano nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Sudassana,

piyadassī nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Piyadassin,

gandhāro nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Gandhāra,

piṇḍolo nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Piṇḍola,

upāsabho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Upāsabha,

nīto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Nītha,

tatho nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi,
Tatha,

sutavā nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi;
Sutavā,

bhāvitatto nāma, bhikkhave, paccekasambuddho imasmiṁ isigilismiṁ pabbate ciranivāsī ahosi.
and Bhāvitatta.


Ye sattasārā anīghā nirāsā,
Those saintly beings, untroubled and free of hope,

Paccekamevajjhagamaṁsu bodhiṁ;
who each achieved awakening by themselves;

Tesaṁ visallāna naruttamānaṁ,
hear me extol their names,

Nāmāni me kittayato suṇātha.
the supreme persons, free of thorns.


Ariṭṭho upariṭṭho tagarasikhī yasassī,
Ariṭṭha, Upariṭṭha, Tagarasikhin, Yasassin,

Sudassano piyadassī ca susambuddho;
Sudassana, and Piyadassin the awakened;

Gandhāro piṇḍolo upāsabho ca,
Gandhāra, Piṇḍola, and Upāsabha,

Nīto tatho sutavā bhāvitatto.
Nītha, Tatha, Sutavā, and Bhāvitatta.


Sumbho subho matulo aṭṭhamo ca,
Sumbha, Subha, Methula, and Aṭṭhama,

Athassumegho anīgho sudāṭho;
and Assumegha, Anīgha, and Sudāṭha,

Paccekabuddhā bhavanettikhīṇā,
awakened for themselves, enders of the attachment to rebirth.

Hiṅgū ca hiṅgo ca mahānubhāvā.
Hiṅgū, and Hiṅga the mighty.


Dve jālino munino aṭṭhako ca,
Two sages named Jāli, and Aṭṭhaka.

Atha kosallo buddho atho subāhu;
Then the Buddha Kosala and Subāhu;

Upanemiso nemiso santacitto,
Upanemi, Nemi, and Santacitta,

Sacco tatho virajo paṇḍito ca.
right and true, stainless and astute.


Kāḷūpakāḷā vijito jito ca,
Kāḷa and Upakāḷa, Vijita and Jita,

Aṅgo ca paṅgo ca guttijito ca;
Aṅga and Paṅga, and Guttijita too;

Passi jahi upadhidukkhamūlaṁ,
Passin gave up attachment, suffering’s root,

Aparājito mārabalaṁ ajesi.
while Aparājita defeated Māra’s power.


Satthā pavattā sarabhaṅgo lomahaṁso,
Satthar, Pavattar, Sarabhaṅga, Lomahaṁsa,

Uccaṅgamāyo asito anāsavo;
Uccaṅgamāya, Asita, Anāsava,

Manomayo mānacchido ca bandhumā,
Manomaya, and Bandhumant the cutter of conceit,

Tadādhimutto vimalo ca ketumā.
and Tadādhimutta the immaculate and resplendent.


Ketumbharāgo ca mātaṅgo ariyo,
Ketumbarāga, Mātaṅga, and Ariya,

Athaccuto accutagāmabyāmako;
then Accuta, Accutagāma, and Byāmaka,

Sumaṅgalo dabbilo supatiṭṭhito,
Sumaṅgala, Dabbila, Supatiṭṭhita,

Asayho khemābhirato ca sorato.
Asayha, Khemābhirata, and Sorata.


Durannayo saṅgho athopi ujjayo,
Durannaya, Saṅgha, and also Ujjaya,

Aparo muni sayho anomanikkamo;
another sage, Sayha of peerless effort.

Ānando nando upanando dvādasa,
There are twelve Ānandas, Nandas, and Upanandas,

Bhāradvājo antimadehadhārī.
and Bhāradvāja, bearing his final body.


Bodhi mahānāmo athopi uttaro,
Bodhi, also Mahānāma the supreme,

Kesī sikhī sundaro dvārabhājo;
Kesin, Sikhin, Sundara, and Bhāradvāja,

Tissūpatissā bhavabandhanacchidā,
Tissa and Upatissa, who’ve both cut the bonds to rebirth,

Upasikhi taṇhacchido ca sikhari.
Upasīdarin and Sīdarin, who’ve both cut off craving.


Buddho ahu maṅgalo vītarāgo,
Maṅgala was awakened, free of greed,

Usabhacchidā jāliniṁ dukkhamūlaṁ;
Usabha cut the net, the root of suffering,

Santaṁ padaṁ ajjhagamopanīto,
Upanīta who attained the state of peace,

Uposatho sundaro saccanāmo.
Uposatha, Sundara, and Saccanāma.


Jeto jayanto padumo uppalo ca,
Jeta, Jayanta, Paduma, and Uppala;

Padumuttaro rakkhito pabbato ca;
Padumuttara, Rakkhita, and Pabbata,

Mānatthaddho sobhito vītarāgo,
Mānatthaddha, beautiful and free of greed,

Kaṇho ca buddho suvimuttacitto.
and the Buddha Kaṇha, his mind well freed.


Ete ca aññe ca mahānubhāvā,
These and other mighty ones awakened for themselves,

Paccekabuddhā bhavanettikhīṇā;
enders of the attachment to rebirth—

Te sabbasaṅgātigate mahesī,
honor these great hermits who are fully extinguished,

Parinibbute vandatha appameyye”ti.
having slipped all chains, limitless.”


Isigilisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.


117. Mahācattārīsakasutta
The Great Forty


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.
“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?
“And what is noble right immersion with its vital conditions and its prerequisites?

Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati;
They are: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.

yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—
Unification of mind with these seven factors as prerequisites

ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.
is called noble right immersion with its vital conditions and also with its prerequisites.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.
When you understand wrong view as wrong view and right view as right view, that’s your right view.


Katamā ca, bhikkhave, micchādiṭṭhi?
And what is wrong view?

‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

ayaṁ, bhikkhave, micchādiṭṭhi.
This is wrong view.


Katamā ca, bhikkhave, sammādiṭṭhi?
And what is right view?

Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—
Right view is twofold, I say.

atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;
There is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
And there is right view that is noble, undefiled, transcendent, a factor of the path.


Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?
And what is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?

‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
This is right view that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.


Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?
And what is right view that is noble, undefiled, transcendent, a factor of the path?

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—
It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
This is called right view that is noble, undefiled, transcendent, a factor of the path.


So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.
They make an effort to give up wrong view and embrace right view: that’s their right effort.

So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.
Mindfully they give up wrong view and take up right view: that’s their right mindfulness.

Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.
When you understand wrong thought as wrong thought and right thought as right thought, that’s your right view.


Katamo ca, bhikkhave, micchāsaṅkappo?
And what is wrong thought?

Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—
Thoughts of sensuality, of malice, and of cruelty.

ayaṁ, bhikkhave, micchāsaṅkappo.
This is wrong thought.


Katamo ca, bhikkhave, sammāsaṅkappo?
And what is right thought?

Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—
Right thought is twofold, I say.

atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;
There is right thought that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.
And there is right thought that is noble, undefiled, transcendent, a factor of the path.


Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?
And what is right thought that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo:
Thoughts of renunciation, good will, and harmlessness.

‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.
This is right thought that is accompanied by defilements.


Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?
And what is right thought that is noble, undefiled, transcendent, a factor of the path?

Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—
It’s the thinking—the placing of the mind, thought, applying, application, implanting of the mind, verbal processes—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.
This is right thought that is noble.


So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.
They make an effort to give up wrong thought and embrace right thought: that’s their right effort.

So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati.
Mindfully they give up wrong thought and take up right thought: that’s their right mindfulness.

Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
So these three things keep running and circling around right thought, namely: right view, right effort, and right mindfulness.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.
When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.


Katamā ca, bhikkhave, micchāvācā?
And what is wrong speech?

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—
Speech that’s false, divisive, harsh, or nonsensical.

ayaṁ, bhikkhave, micchāvācā.
This is wrong speech.


Katamā ca, bhikkhave, sammāvācā?
And what is right speech?

Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—
Right speech is twofold, I say.

atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;
There is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
And there is right speech that is noble, undefiled, transcendent, a factor of the path.


Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?
And what is right speech that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—
The refraining from lying, divisive speech, harsh speech, and talking nonsense.

ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.
This is right speech that is accompanied by defilements.


Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?
And what is right speech that is noble, undefiled, transcendent, a factor of the path?

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—
It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
This is right speech that is noble.


So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.
They make an effort to give up wrong speech and embrace right speech: that’s their right effort.

So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati.
Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness.

Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.
When you understand wrong action as wrong action and right action as right action, that’s your right view.


Katamo ca, bhikkhave, micchākammanto?
And what is wrong action?

Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—
Killing living creatures, stealing, and sexual misconduct.

ayaṁ, bhikkhave, micchākammanto.
This is wrong action.


Katamo ca, bhikkhave, sammākammanto?
And what is right action?

Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—
Right action is twofold, I say.

atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;
There is right action that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.
And there is right action that is noble, undefiled, transcendent, a factor of the path.


Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?
And what is right action that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—
Refraining from killing living creatures, stealing, and sexual misconduct.

ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.
This is right action that is accompanied by defilements.


Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?
And what is right action that is noble, undefiled, transcendent, a factor of the path?

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—
It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.
This is right action that is noble.


So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.
They make an effort to give up wrong action and embrace right action: that’s their right effort.

So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati.
Mindfully they give up wrong action and take up right action: that’s their right mindfulness.

Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.
When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.


Katamo ca, bhikkhave, micchāājīvo?
And what is wrong livelihood?

Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—
Deceit, flattery, hinting, and belittling, and using material possessions to pursue other material possessions.

ayaṁ, bhikkhave, micchāājīvo.
This is wrong livelihood.


Katamo ca, bhikkhave, sammāājīvo?
And what is right livelihood?

Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—
Right livelihood is twofold, I say.

atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;
There is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.
And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.


Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?
And what is right livelihood that is accompanied by defilements, has the attributes of good deeds, and ripens in attachment?

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.

ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.
This is right livelihood that is accompanied by defilements.


Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?
And what is right livelihood that is noble, undefiled, transcendent, a factor of the path?

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—
It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.
This is right livelihood that is noble.


So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.
They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort.

So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati.
Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness.

Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.
Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.

Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.
So the trainee has eight factors, while the perfected one has ten factors.

Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.
And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.


Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
In this context, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?
And how does right view come first?

Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.
For one of right view, wrong view is worn away.

Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong view are worn away.

Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.
And because of right view, many skillful qualities are fully developed.

Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…
For one of right thought, wrong thought is worn away. …

sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …
For one of right speech, wrong speech is worn away. …

sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …
For one of right action, wrong action is worn away. …

sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …
For one of right livelihood, wrong livelihood is worn away. …

sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …
For one of right effort, wrong effort is worn away. …

sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …
For one of right mindfulness, wrong mindfulness is worn away. …

sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …
For one of right immersion, wrong immersion is worn away. …

sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …
For one of right knowledge, wrong knowledge is worn away. …

sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.
For one of right freedom, wrong freedom is worn away.

Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.
And the many bad, unskillful qualities that arise because of wrong freedom are worn away.

Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.
And because of right freedom, many skillful qualities are fully developed.


Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—
So there are twenty on the side of the skillful, and twenty on the side of the unskillful.

mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.


Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—
If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuke and criticism on ten legitimate grounds in the present life.

sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;
If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view.

sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;
If they criticize right thought …

sammāvācañce bhavaṁ garahati …pe…
right speech …

sammākammantañce bhavaṁ garahati …
right action …

sammāājīvañce bhavaṁ garahati …
right livelihood …

sammāvāyāmañce bhavaṁ garahati …
right effort …

sammāsatiñce bhavaṁ garahati …
right mindfulness …

sammāsamādhiñce bhavaṁ garahati …
right immersion …

sammāñāṇañce bhavaṁ garahati …
right knowledge …

sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā.
right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.

Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.
If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuke and criticism on these ten legitimate grounds in the present life.


Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected.

Taṁ kissa hetu?
Why is that?

Nindābyārosaupārambhabhayā”ti.
For fear of being blamed, criticized, and faulted.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.


118. Ānāpānassatisutta
Mindfulness of Breathing


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde sambahulehi abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ—
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother, together with several well-known senior disciples, such as

āyasmatā ca sāriputtena āyasmatā ca mahāmoggallānena āyasmatā ca mahākassapena āyasmatā ca mahākaccāyanena āyasmatā ca mahākoṭṭhikena āyasmatā ca mahākappinena āyasmatā ca mahācundena āyasmatā ca anuruddhena āyasmatā ca revatena āyasmatā ca ānandena, aññehi ca abhiññātehi abhiññātehi therehi sāvakehi saddhiṁ.
the venerables Sāriputta, Mahāmoggallāna, Mahākassapa, Mahākaccāna, Mahākoṭṭhita, Mahākappina, Mahācunda, Anuruddha, Revata, Ānanda, and others.


Tena kho pana samayena therā bhikkhū nave bhikkhū ovadanti anusāsanti.
Now at that time the senior mendicants were advising and instructing the junior mendicants.

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.
Some senior mendicants instructed ten mendicants, while some instructed twenty, thirty, or forty.

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.
Being instructed by the senior mendicants, the junior mendicants realized a higher distinction than they had before.


Tena kho pana samayena bhagavā tadahuposathe pannarase pavāraṇāya puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now, at that time it was the sabbath—the full moon on the fifteenth day—and the Buddha was sitting surrounded by the Saṅgha of monks for the invitation to admonish.

Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:


“āraddhosmi, bhikkhave, imāya paṭipadāya;
“I am satisfied, mendicants, with this practice.

āraddhacittosmi, bhikkhave, imāya paṭipadāya.
My heart is satisfied with this practice.

Tasmātiha, bhikkhave, bhiyyoso mattāya vīriyaṁ ārabhatha appattassa pattiyā, anadhigatassa adhigamāya, asacchikatassa sacchikiriyāya.
So you should rouse up even more energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.

Idhevāhaṁ sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessāmī”ti.
I will wait here in Sāvatthī for the Komudi full moon of the fourth month.”


Assosuṁ kho jānapadā bhikkhū:
Mendicants from around the country heard about this,

“bhagavā kira tattheva sāvatthiyaṁ komudiṁ cātumāsiniṁ āgamessatī”ti.


Te jānapadā bhikkhū sāvatthiṁ osaranti bhagavantaṁ dassanāya.
and came down to Sāvatthī to see the Buddha.


Te ca kho therā bhikkhū bhiyyoso mattāya nave bhikkhū ovadanti anusāsanti.
And those senior mendicants instructed the junior mendicants even more.

Appekacce therā bhikkhū dasapi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū vīsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū tiṁsampi bhikkhū ovadanti anusāsanti, appekacce therā bhikkhū cattārīsampi bhikkhū ovadanti anusāsanti.
Some senior mendicants instructed ten mendicants, while some instructed twenty, thirty, or forty.

Te ca navā bhikkhū therehi bhikkhūhi ovadiyamānā anusāsiyamānā uḷāraṁ pubbenāparaṁ visesaṁ jānanti.
Being instructed by the senior mendicants, the junior mendicants realized a higher distinction than they had before.


Tena kho pana samayena bhagavā tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti.
Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth month—and the Buddha was sitting in the open surrounded by the Saṅgha of monks.

Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:


“Apalāpāyaṁ, bhikkhave, parisā; nippalāpāyaṁ, bhikkhave, parisā; suddhā sāre patiṭṭhitā.
“This assembly has no nonsense, mendicants, it’s free of nonsense. It consists purely of the essential core.

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā
Such is this Saṅgha of monks, such is this assembly!

yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa.
An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with joined palms, and is the supreme field of merit for the world.

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā
Such is this Saṅgha of monks, such is this assembly!

yathārūpāya parisāya appaṁ dinnaṁ bahu hoti, bahu dinnaṁ bahutaraṁ.
Even a small gift to an assembly such as this is fruitful, while giving more is even more fruitful.

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā
Such is this Saṅgha of monks, such is this assembly!

yathārūpā parisā dullabhā dassanāya lokassa.
An assembly such as this is rarely seen in the world.

Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho; tathārūpā ayaṁ, bhikkhave, parisā
Such is this Saṅgha of monks, such is this assembly!

yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi.
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā—
For in this Saṅgha there are perfected mendicants, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātikā tattha parinibbāyino anāvattidhammā tasmā lokā—
In this Saṅgha there are mendicants who, with the ending of the five lower fetters are reborn spontaneously. They are extinguished there, and are not liable to return from that world.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti—
In this Saṅgha there are mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpannā avinipātadhammā niyatā sambodhiparāyanā—
In this Saṅgha there are mendicants who, with the ending of three fetters are stream-enterers, not liable to be reborn in the underworld, bound for awakening.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ satipaṭṭhānānaṁ bhāvanānuyogamanuyuttā viharanti—
In this Saṅgha there are mendicants who are committed to developing the four kinds of mindfulness meditation …

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.


Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe catunnaṁ sammappadhānānaṁ bhāvanānuyogamanuyuttā viharanti …pe…
the four right efforts …

catunnaṁ iddhipādānaṁ …
the four bases of psychic power …

pañcannaṁ indriyānaṁ …
the five faculties …

pañcannaṁ balānaṁ …
the five powers …

sattannaṁ bojjhaṅgānaṁ …
the seven awakening factors …

ariyassa aṭṭhaṅgikassa maggassa bhāvanānuyogamanuyuttā viharanti—
the noble eightfold path.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe mettābhāvanānuyogamanuyuttā viharanti …
In this Saṅgha there are mendicants who are committed to developing the meditation on love …

karuṇābhāvanānuyogamanuyuttā viharanti …
compassion …

muditābhāvanānuyogamanuyuttā viharanti …
rejoicing …

upekkhābhāvanānuyogamanuyuttā viharanti …
equanimity …

asubhabhāvanānuyogamanuyuttā viharanti …
ugliness …

aniccasaññābhāvanānuyogamanuyuttā viharanti—
impermanence.

evarūpāpi, bhikkhave, santi bhikkhū imasmiṁ bhikkhusaṅghe.
There are such mendicants in this Saṅgha.

Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ānāpānassatibhāvanānuyogamanuyuttā viharanti.
In this Saṅgha there are mendicants who are committed to developing the meditation on mindfulness of breathing.


Ānāpānassati, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā.
Mendicants, when mindfulness of breathing is developed and cultivated it is very fruitful and beneficial.

Ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti.
Mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.

Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti.
The four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.

Satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṁ paripūrenti.
And the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.


Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
And how is mindfulness of breathing developed and cultivated to be very fruitful and beneficial?


Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish mindfulness right there.

So satova assasati satova passasati.
Just mindful, they breathe in. Mindful, they breathe out.


Dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati. (1)
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.


‘Pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing rapture. They practice breathing out experiencing rapture.

‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing bliss. They practice breathing out experiencing bliss.

‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing these emotions. They practice breathing out experiencing these emotions.

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati. (2)
They practice breathing in stilling these emotions. They practice breathing out stilling these emotions.


‘Cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing the mind. They practice breathing out experiencing the mind.

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;
They practice breathing in gladdening the mind. They practice breathing out gladdening the mind.

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;
They practice breathing in immersing the mind in samādhi. They practice breathing out immersing the mind in samādhi.

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati. (3)
They practice breathing in freeing the mind. They practice breathing out freeing the mind.


‘Aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
They practice breathing in observing impermanence. They practice breathing out observing impermanence.

‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;
They practice breathing in observing fading away. They practice breathing out observing fading away.

‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;
They practice breathing in observing cessation. They practice breathing out observing cessation.

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati.
They practice breathing in observing letting go. They practice breathing out observing letting go.


Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā mahapphalā hoti mahānisaṁsā. (4)
Mindfulness of breathing, when developed and cultivated in this way, is very fruitful and beneficial.


Kathaṁ bhāvitā ca, bhikkhave, ānāpānassati kathaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti?
And how is mindfulness of breathing developed and cultivated so as to fulfill the four kinds of mindfulness meditation?


Yasmiṁ samaye, bhikkhave, bhikkhu dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
Whenever a mendicant knows that they breathe heavily,

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;
or lightly,

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
or experiencing the whole body,

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati;
or stilling the body’s motion—

kāye kāyānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
at that time they’re meditating by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.

Kāyesu kāyaññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsā.
For I say that the in-breaths and out-breaths are an aspect of the body.

Tasmātiha, bhikkhave, kāye kāyānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (1)
That’s why at that time a mendicant is meditating by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.


Yasmiṁ samaye, bhikkhave, bhikkhu ‘pītipaṭisaṁvedī assasissāmī’ti sikkhati, ‘pītipaṭisaṁvedī passasissāmī’ti sikkhati;
Whenever a mendicant practices breathing while experiencing rapture,

‘sukhapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sukhapaṭisaṁvedī passasissāmī’ti sikkhati;
or experiencing bliss,

‘cittasaṅkhārapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittasaṅkhārapaṭisaṁvedī passasissāmī’ti sikkhati;
or experiencing these emotions,

‘passambhayaṁ cittasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ cittasaṅkhāraṁ passasissāmī’ti sikkhati;
or stilling these emotions—

vedanāsu vedanānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
at that time they meditate observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.

Vedanāsu vedanāññatarāhaṁ, bhikkhave, evaṁ vadāmi yadidaṁ—assāsapassāsānaṁ sādhukaṁ manasikāraṁ.
For I say that close attention to the in-breaths and out-breaths is an aspect of feelings.

Tasmātiha, bhikkhave, vedanāsu vedanānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (2)
That’s why at that time a mendicant is meditating by observing an aspect of feelings—keen, aware, and mindful, rid of desire and aversion for the world.


Yasmiṁ samaye, bhikkhave, bhikkhu ‘cittapaṭisaṁvedī assasissāmī’ti sikkhati, ‘cittapaṭisaṁvedī passasissāmī’ti sikkhati;
Whenever a mendicant practices breathing while experiencing the mind,

‘abhippamodayaṁ cittaṁ assasissāmī’ti sikkhati, ‘abhippamodayaṁ cittaṁ passasissāmī’ti sikkhati;
or gladdening the mind,

‘samādahaṁ cittaṁ assasissāmī’ti sikkhati, ‘samādahaṁ cittaṁ passasissāmī’ti sikkhati;
or immersing the mind in samādhi,

‘vimocayaṁ cittaṁ assasissāmī’ti sikkhati, ‘vimocayaṁ cittaṁ passasissāmī’ti sikkhati;
or freeing the mind—

citte cittānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
at that time they meditate observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.

Nāhaṁ, bhikkhave, muṭṭhassatissa asampajānassa ānāpānassatiṁ vadāmi.
There is no development of mindfulness of breathing for someone who is unmindful and lacks awareness, I say.

Tasmātiha, bhikkhave, citte cittānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (3)
That’s why at that time a mendicant is meditating by observing an aspect of the mind—keen, aware, and mindful, rid of desire and aversion for the world.


Yasmiṁ samaye, bhikkhave, bhikkhu ‘aniccānupassī assasissāmī’ti sikkhati, ‘aniccānupassī passasissāmī’ti sikkhati;
Whenever a mendicant practices breathing while observing impermanence,

‘virāgānupassī assasissāmī’ti sikkhati, ‘virāgānupassī passasissāmī’ti sikkhati;
or observing fading away,

‘nirodhānupassī assasissāmī’ti sikkhati, ‘nirodhānupassī passasissāmī’ti sikkhati;
or observing cessation,

‘paṭinissaggānupassī assasissāmī’ti sikkhati, ‘paṭinissaggānupassī passasissāmī’ti sikkhati;
or observing letting go—

dhammesu dhammānupassī, bhikkhave, tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
at that time they meditate observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.

So yaṁ taṁ abhijjhādomanassānaṁ pahānaṁ taṁ paññāya disvā sādhukaṁ ajjhupekkhitā hoti.
Having seen with wisdom the giving up of desire and aversion, they watch over closely with equanimity.

Tasmātiha, bhikkhave, dhammesu dhammānupassī tasmiṁ samaye bhikkhu viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. (4)
That’s why at that time a mendicant is meditating by observing an aspect of principles—keen, aware, and mindful, rid of desire and aversion for the world.


Evaṁ bhāvitā kho, bhikkhave, ānāpānassati evaṁ bahulīkatā cattāro satipaṭṭhāne paripūreti.
That’s how mindfulness of breathing, when developed and cultivated, fulfills the four kinds of mindfulness meditation.


Kathaṁ bhāvitā ca, bhikkhave, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti?
And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?


Yasmiṁ samaye, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.
Whenever a mendicant meditates by observing an aspect of the body, at that time their mindfulness is established and lucid.

Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti. Satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (1)
At such a time, a mendicant has activated the awakening factor of mindfulness; they develop it and perfect it.


So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.
As they live mindfully in this way they investigate, explore, and inquire into that principle with wisdom.

Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (2)
At such a time, a mendicant has activated the awakening factor of investigation of principles; they develop it and perfect it.


Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.
As they investigate principles with wisdom in this way their energy is roused up and unflagging.

Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (3)
At such a time, a mendicant has activated the awakening factor of energy; they develop it and perfect it.


Āraddhavīriyassa uppajjati pīti nirāmisā.
When they’re energetic, spiritual rapture arises.

Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (4)
At such a time, a mendicant has activated the awakening factor of rapture; they develop it and perfect it.


Pītimanassa kāyopi passambhati, cittampi passambhati.
When the mind is full of rapture, the body and mind become tranquil.

Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (5)
At such a time, a mendicant has activated the awakening factor of tranquility; they develop it and perfect it.


Passaddhakāyassa sukhino cittaṁ samādhiyati.
When the body is tranquil and they feel bliss, the mind becomes immersed in samādhi.

Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (6)
At such a time, a mendicant has activated the awakening factor of immersion; they develop it and perfect it.


So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.
They closely watch over that mind immersed in samādhi.

Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (7)
At such a time, a mendicant has activated the awakening factor of equanimity; they develop it and perfect it.


Yasmiṁ samaye, bhikkhave, bhikkhu vedanāsu …pe…
Whenever a mendicant meditates by observing an aspect of feelings …

citte …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, upaṭṭhitāssa tasmiṁ samaye sati hoti asammuṭṭhā.
principles, at that time their mindfulness is established and lucid.

Yasmiṁ samaye, bhikkhave, bhikkhuno upaṭṭhitā sati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (1)
At such a time, a mendicant has activated the awakening factor of mindfulness …

So tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati.


Yasmiṁ samaye, bhikkhave, bhikkhu tathāsato viharanto taṁ dhammaṁ paññāya pavicinati pavicayati parivīmaṁsaṁ āpajjati, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (2)
investigation of principles …

Tassa taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ.


Yasmiṁ samaye, bhikkhave, bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicayato parivīmaṁsaṁ āpajjato āraddhaṁ hoti vīriyaṁ asallīnaṁ, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, vīriyasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, vīriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (3)
energy …

Āraddhavīriyassa uppajjati pīti nirāmisā.


Yasmiṁ samaye, bhikkhave, bhikkhuno āraddhavīriyassa uppajjati pīti nirāmisā, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (4)
rapture …

Pītimanassa kāyopi passambhati, cittampi passambhati.


Yasmiṁ samaye, bhikkhave, bhikkhuno pītimanassa kāyopi passambhati, cittampi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (5)
tranquility …

Passaddhakāyassa sukhino cittaṁ samādhiyati.


Yasmiṁ samaye, bhikkhave, bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati. (6)
immersion …

So tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.


Yasmiṁ samaye, bhikkhave, bhikkhu tathāsamāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, upekkhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekkhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati.
equanimity.


Evaṁ bhāvitā kho, bhikkhave, cattāro satipaṭṭhānā evaṁ bahulīkatā satta sambojjhaṅge paripūrenti. (7)
That’s how the four kinds of mindfulness meditation, when developed and cultivated, fulfill the seven awakening factors.


Kathaṁ bhāvitā ca, bhikkhave, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti?
And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?


Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.


Evaṁ bhāvitā kho, bhikkhave, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.
That’s how the seven awakening factors, when developed and cultivated, fulfill knowledge and freedom.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Ānāpānassatisuttaṁ niṭṭhitaṁ aṭṭhamaṁ.


119. Kāyagatāsatisutta
Mindfulness of the Body


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.


Atha kho sambahulānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
Then after the meal, on return from alms-round, several senior mendicants sat together in the pavilion and this discussion came up among them.


“acchariyaṁ, āvuso, abbhutaṁ, āvuso.
“It’s incredible, reverends, it’s amazing,

Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā”ti.
how the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha has said that mindfulness of the body, when developed and cultivated, is very fruitful and beneficial.”


Ayañca hidaṁ tesaṁ bhikkhūnaṁ antarākathā vippakatā hoti, atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
But their conversation was left unfinished when the Buddha came out of retreat and went to the pavilion. He sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants,

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was unfinished?”


“Idha, bhante, amhākaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ upaṭṭhānasālāyaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi:
So the mendicants told him what they had been talking about when the Buddha arrived. The Buddha said:

‘acchariyaṁ, āvuso, abbhutaṁ, āvuso.


Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena kāyagatāsati bhāvitā bahulīkatā mahapphalā vuttā mahānisaṁsā’ti.


Ayaṁ kho no, bhante, antarākathā vippakatā, atha bhagavā anuppatto”ti.


“Kathaṁ bhāvitā ca, bhikkhave, kāyagatāsati kathaṁ bahulīkatā mahapphalā hoti mahānisaṁsā?
“And how, mendicants, is mindfulness of the body developed and cultivated to be very fruitful and beneficial?


Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut. They sit down cross-legged, with their body straight, and establish mindfulness right there.

So satova assasati satova passasati;
Just mindful, they breathe in. Mindful, they breathe out.

dīghaṁ vā assasanto ‘dīghaṁ assasāmī’ti pajānāti, dīghaṁ vā passasanto ‘dīghaṁ passasāmī’ti pajānāti;
When breathing in heavily they know: ‘I’m breathing in heavily.’ When breathing out heavily they know: ‘I’m breathing out heavily.’

rassaṁ vā assasanto ‘rassaṁ assasāmī’ti pajānāti, rassaṁ vā passasanto ‘rassaṁ passasāmī’ti pajānāti;
When breathing in lightly they know: ‘I’m breathing in lightly.’ When breathing out lightly they know: ‘I’m breathing out lightly.’

‘sabbakāyapaṭisaṁvedī assasissāmī’ti sikkhati, ‘sabbakāyapaṭisaṁvedī passasissāmī’ti sikkhati;
They practice breathing in experiencing the whole body. They practice breathing out experiencing the whole body.

‘passambhayaṁ kāyasaṅkhāraṁ assasissāmī’ti sikkhati, ‘passambhayaṁ kāyasaṅkhāraṁ passasissāmī’ti sikkhati.
They practice breathing in stilling the body’s motion. They practice breathing out stilling the body’s motion.

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evaṁ, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (1)
That’s how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu gacchanto vā ‘gacchāmī’ti pajānāti, ṭhito vā ‘ṭhitomhī’ti pajānāti, nisinno vā ‘nisinnomhī’ti pajānāti, sayāno vā ‘sayānomhī’ti pajānāti.
Furthermore, when a mendicant is walking they know ‘I am walking’. When standing they know ‘I am standing’. When sitting they know ‘I am sitting’. And when lying down they know ‘I am lying down’.

Yathā yathā vā panassa kāyo paṇihito hoti tathā tathā naṁ pajānāti.
Whatever posture their body is in, they know it.

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (2)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
Furthermore, a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (3)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
Furthermore, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth.

‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.
‘In this body there is head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine.’


Seyyathāpi, bhikkhave, ubhatomukhā putoḷi pūrā nānāvihitassa dhaññassa, seyyathidaṁ—
It’s as if there were a bag with openings at both ends, filled with various kinds of grains, such as

sālīnaṁ vīhīnaṁ muggānaṁ māsānaṁ tilānaṁ taṇḍulānaṁ,
fine rice, wheat, mung beans, peas, sesame, and ordinary rice.

tamenaṁ cakkhumā puriso muñcitvā paccavekkheyya:
And someone with good eyesight were to open it and examine the contents:

‘ime sālī ime vīhī ime muggā ime māsā ime tilā ime taṇḍulā’ti;
‘These grains are fine rice, these are wheat, these are mung beans, these are peas, these are sesame, and these are ordinary rice.’

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ uddhaṁ pādatalā adho kesamatthakā tacapariyantaṁ pūraṁ nānappakārassa asucino paccavekkhati:
In the same way, a mendicant examines their own body, up from the soles of the feet and down from the tips of the hairs, wrapped in skin and full of many kinds of filth. …

‘atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttan’ti.


Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (4)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
Furthermore, a mendicant examines their own body, whatever its placement or posture, according to the elements:

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
‘In this body there is the earth element, the water element, the fire element, and the air element.’


Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa;
It’s as if a deft butcher or butcher’s apprentice were to kill a cow and sit down at the crossroads with the meat cut into portions.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ yathāṭhitaṁ yathāpaṇihitaṁ dhātuso paccavekkhati:
In the same way, a mendicant examines their own body, whatever its placement or posture, according to the elements:

‘atthi imasmiṁ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti.
‘In this body there is the earth element, the water element, the fire element, and the air element.’

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (5)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ.
Furthermore, suppose a mendicant were to see a corpse discarded in a charnel ground. And it had been dead for one, two, or three days, bloated, livid, and festering.

So imameva kāyaṁ upasaṁharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (6)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ kaṅkehi vā khajjamānaṁ sunakhehi vā khajjamānaṁ byagghehi vā khajjamānaṁ dīpīhi vā khajjamānaṁ siṅgālehi vā khajjamānaṁ vividhehi vā pāṇakajātehi khajjamānaṁ.
Or suppose they were to see a corpse discarded in a charnel ground being devoured by crows, hawks, vultures, herons, dogs, tigers, leopards, jackals, and many kinds of little creatures.

So imameva kāyaṁ upasaṁharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Tassa evaṁ appamattassa …pe…


evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (7)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ aṭṭhikasaṅkhalikaṁ samaṁsalohitaṁ nhārusambandhaṁ …pe…
Furthermore, suppose they were to see a corpse discarded in a charnel ground, a skeleton with flesh and blood, held together by sinews …

aṭṭhikasaṅkhalikaṁ nimmaṁsalohitamakkhitaṁ nhārusambandhaṁ …pe…
A skeleton without flesh but smeared with blood, and held together by sinews …

aṭṭhikasaṅkhalikaṁ apagatamaṁsalohitaṁ nhārusambandhaṁ …pe…
A skeleton rid of flesh and blood, held together by sinews …

aṭṭhikāni apagatasambandhāni disāvidisāvikkhittāni aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena gopphakaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūruṭṭhikaṁ aññena kaṭiṭṭhikaṁ aññena phāsukaṭṭhikaṁ aññena piṭṭhiṭṭhikaṁ aññena khandhaṭṭhikaṁ aññena gīvaṭṭhikaṁ aññena hanukaṭṭhikaṁ aññena dantaṭṭhikaṁ aññena sīsakaṭāhaṁ.
Bones without sinews scattered in every direction. Here a hand-bone, there a foot-bone, here a shin-bone, there a thigh-bone, here a hip-bone, there a rib-bone, here a back-bone, there an arm-bone, here a neck-bone, there a jaw-bone, here a tooth, there the skull …

So imameva kāyaṁ upasaṁharati:


‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.


Tassa evaṁ appamattassa …pe…


evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (8–11.)


Puna caparaṁ, bhikkhave, bhikkhu seyyathāpi passeyya sarīraṁ sivathikāya chaḍḍitaṁ—


aṭṭhikāni setāni saṅkhavaṇṇapaṭibhāgāni …pe…
White bones, the color of shells …

aṭṭhikāni puñjakitāni terovassikāni …pe…
Decrepit bones, heaped in a pile …

aṭṭhikāni pūtīni cuṇṇakajātāni.
Bones rotted and crumbled to powder.

So imameva kāyaṁ upasaṁharati:
They’d compare it with their own body:

‘ayampi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto’ti.
‘This body is also of that same nature, that same kind, and cannot go beyond that.’

Tassa evaṁ appamattassa …
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

pe…
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (12–14.)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati.
Furthermore, 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.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca pagghariṇī;
It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
In the same way, they drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Tassa evaṁ appamattassa …
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

pe…
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (15)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

Seyyathāpi, bhikkhave, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ; devo ca na kālena kālaṁ sammā dhāraṁ anuppaveccheyya; atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa;
It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

Tassa evaṁ appamattassa …pe…


evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (16)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

Tassa evaṁ appamattassa …pe…


evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (17)
That too is how a mendicant develops mindfulness of the body.


Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, a mendicant, giving up pleasure and pain, and ending former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
They sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;
It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.

evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not filled with pure bright mind.

Tassa evaṁ appamattassa ātāpino pahitattassa viharato ye gehasitā sarasaṅkappā te pahīyanti.
As they meditate like this—diligent, keen, and resolute—memories and thoughts of the lay life are given up.

Tesaṁ pahānā ajjhattameva cittaṁ santiṭṭhati, sannisīdati ekodi hoti samādhiyati.
Their mind becomes stilled internally; it settles, unifies, and becomes immersed in samādhi.

Evampi, bhikkhave, bhikkhu kāyagatāsatiṁ bhāveti. (18)
That too is how a mendicant develops mindfulness of the body.


Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
Anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.

Seyyathāpi, bhikkhave, yassa kassaci mahāsamuddo cetasā phuṭo, antogadhāvāssa kunnadiyo yā kāci samuddaṅgamā;
Anyone who brings into their mind the great ocean includes all of the streams that run down into it.

evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, antogadhāvāssa kusalā dhammā ye keci vijjābhāgiyā.
In the same way, anyone who has developed and cultivated mindfulness of the body includes all of the skillful qualities that play a part in realization.


Yassa kassaci, bhikkhave, kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
When a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.

Seyyathāpi, bhikkhave, puriso garukaṁ silāguḷaṁ allamattikāpuñje pakkhipeyya.
Suppose a person were to throw a heavy stone ball on a mound of wet clay.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu taṁ garukaṁ silāguḷaṁ allamattikāpuñje labhetha otāran”ti?
Would that heavy stone ball find an entry into that mound of wet clay?”


“Evaṁ, bhante”.
“Yes, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.


Seyyathāpi, bhikkhave, sukkhaṁ kaṭṭhaṁ koḷāpaṁ;
Suppose there was a dried up, withered log.

atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
to light a fire and produce heat.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso amuṁ sukkhaṁ kaṭṭhaṁ koḷāpaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that dried up, withered log on dry land far from water, could they light a fire and produce heat?”


“Evaṁ, bhante”.
“Yes, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.


Seyyathāpi, bhikkhave, udakamaṇiko ritto tuccho ādhāre ṭhapito;
Suppose a water jar was placed on a stand, empty and hollow.

atha puriso āgaccheyya udakabhāraṁ ādāya.
Then a person comes along with a load of water.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso labhetha udakassa nikkhepanan”ti?
Could that person pour water into the jar?”


“Evaṁ, bhante”.
“Yes, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati abhāvitā abahulīkatā, labhati tassa māro otāraṁ, labhati tassa māro ārammaṇaṁ.
“In the same way, when a mendicant has not developed or cultivated mindfulness of the body, Māra finds a vulnerability and gets hold of them.


Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
When a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.


Seyyathāpi, bhikkhave, puriso lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake pakkhipeyya.
Suppose a person were to throw a light ball of string at a door-panel made entirely of hardwood.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso taṁ lahukaṁ suttaguḷaṁ sabbasāramaye aggaḷaphalake labhetha otāran”ti?
Would that light ball of string find an entry into that door-panel made entirely of hardwood?”


“No hetaṁ, bhante”.
“No, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.


Seyyathāpi, bhikkhave, allaṁ kaṭṭhaṁ sasnehaṁ;
Suppose there was a green, sappy log.

atha puriso āgaccheyya uttarāraṇiṁ ādāya:
Then a person comes along with a drill-stick, thinking

‘aggiṁ abhinibbattessāmi, tejo pātukarissāmī’ti.
to light a fire and produce heat.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso amuṁ allaṁ kaṭṭhaṁ sasnehaṁ uttarāraṇiṁ ādāya abhimanthento aggiṁ abhinibbatteyya, tejo pātukareyyā”ti?
By drilling the stick against that green, sappy log on dry land far from water, could they light a fire and produce heat?”


“No hetaṁ, bhante”.
“No, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.

Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito;
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

atha puriso āgaccheyya udakabhāraṁ ādāya.
Then a person comes along with a load of water.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso labhetha udakassa nikkhepanan”ti?
Could that person pour water into the jar?”


“No hetaṁ, bhante”.
“No, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, na tassa labhati māro otāraṁ, na tassa labhati māro ārammaṇaṁ.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, Māra cannot find a vulnerability and doesn’t get hold of them.


Yassa kassaci, bhikkhave, kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
When a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.


Seyyathāpi, bhikkhave, udakamaṇiko pūro udakassa samatittiko kākapeyyo ādhāre ṭhapito.
Suppose a water jar was placed on a stand, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āviñcheyya, āgaccheyya udakan”ti?
If a strong man was to pour it on any side, would water pour out?”


“Evaṁ, bhante”.
“Yes, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā so, yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.


Seyyathāpi, bhikkhave, same bhūmibhāge caturassā pokkharaṇī assa āḷibandhā pūrā udakassa samatittikā kākapeyyā.
Suppose there was a square, walled lotus pond on level ground, full to the brim so a crow could drink from it.

Tamenaṁ balavā puriso yato yato āḷiṁ muñceyya āgaccheyya udakan”ti?
If a strong man was to open the wall on any side, would water pour out?”


“Evaṁ, bhante”.
“Yes, sir.”


“Evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
“In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.

Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo;
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇena hatthena patodaṁ gahetvā yenicchakaṁ yadicchakaṁ sāreyyāpi paccāsāreyyāpi;
Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.

evameva kho, bhikkhave, yassa kassaci kāyagatāsati bhāvitā bahulīkatā, so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṁ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṁ pāpuṇāti sati satiāyatane.
In the same way, when a mendicant has developed and cultivated mindfulness of the body, they become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.


Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya dasānisaṁsā pāṭikaṅkhā.
You can expect ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.


Aratiratisaho hoti, na ca taṁ arati sahati, uppannaṁ aratiṁ abhibhuyya viharati. (1)
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose.


Bhayabheravasaho hoti, na ca taṁ bhayabheravaṁ sahati, uppannaṁ bhayabheravaṁ abhibhuyya viharati. (2)
They prevail over fear and dread, and live having mastered fear and dread whenever they arose.


Khamo hoti sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. (3)
They endure cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.


Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. (4)
They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.


So anekavihitaṁ iddhividhaṁ paccānubhoti. Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti, āvibhāvaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. (5)
They wield the many kinds of psychic power: multiplying themselves and becoming one again … They control the body as far as the Brahmā realm.


Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca …pe…. (6)
With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. …


Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, vītarāgaṁ vā cittaṁ …pe… sadosaṁ vā cittaṁ … vītadosaṁ vā cittaṁ … samohaṁ vā cittaṁ … vītamohaṁ vā cittaṁ … saṅkhittaṁ vā cittaṁ … vikkhittaṁ vā cittaṁ … mahaggataṁ vā cittaṁ … amahaggataṁ vā cittaṁ … sauttaraṁ vā cittaṁ … anuttaraṁ vā cittaṁ … samāhitaṁ vā cittaṁ … asamāhitaṁ vā cittaṁ … vimuttaṁ vā cittaṁ … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. (7)
They understand the minds of other beings and individuals, having comprehended them with their own mind. …


So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. (8)
They recollect many kinds of past lives, with features and details.


Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. (9)
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.


Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. (10)
They realize 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.


Kāyagatāya, bhikkhave, satiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ime dasānisaṁsā pāṭikaṅkhā”ti.
You can expect these ten benefits when mindfulness of the body has been cultivated, developed, and practiced, made a vehicle and a basis, kept up, consolidated, and properly implemented.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Kāyagatāsatisuttaṁ niṭṭhitaṁ navamaṁ.


120. Saṅkhārupapattisutta
Rebirth by Choice


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”


“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“saṅkhārupapattiṁ vo, bhikkhave, desessāmi,
“I shall teach you rebirth by choice.

taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:


“Idha, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
“Take a mendicant who has faith, ethics, learning, generosity, and wisdom.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā khattiyamahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do aristocrats!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā brāhmaṇamahāsālānaṁ …pe…
‘If only, when my body breaks up, after death, I would be reborn in the company of well-to-do brahmins …

gahapatimahāsālānaṁ sahabyataṁ upapajjeyyan’ti.
well-to-do householders.’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

Tassa sutaṁ hoti:
And they’ve heard:

‘cātumahārājikā devā dīghāyukā vaṇṇavanto sukhabahulā’ti.
‘The Gods of the Four Great Kings are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods of the Four Great Kings!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

Tassa sutaṁ hoti—
And they’ve heard:

tāvatiṁsā devā …pe…
‘The Gods of the Thirty-Three …

yāmā devā …
the Gods of Yama …

tusitā devā …
the Joyful Gods …

nimmānaratī devā …
the Gods Who Love to Create …

paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulāti.
the Gods Who Control the Creations of Others are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Gods Who Control the Creations of Others!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena samannāgato hoti, cāgena samannāgato hoti, paññāya samannāgato hoti.
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

Tassa sutaṁ hoti:
And they’ve heard:

‘sahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Brahmā of a thousand is long-lived, beautiful, and very happy.’

Sahasso, bhikkhave, brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Brahmā of a thousand meditates determined on pervading a galaxy of a thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Seyyathāpi, bhikkhave, cakkhumā puriso ekaṁ āmaṇḍaṁ hatthe karitvā paccavekkheyya;
As a person might pick up a gallnut in their hand and examine it,

evameva kho, bhikkhave, sahasso brahmā sahassilokadhātuṁ pharitvā adhimuccitvā viharati.
so too the Brahmā of a thousand meditates determined on pervading a galaxy of a thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā sahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of a thousand!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti—
And they’ve heard:

dvisahasso brahmā …pe…
‘The Brahmā of two thousand …

tisahasso brahmā …
the Brahmā of three thousand …

catusahasso brahmā …
the Brahmā of four thousand …

pañcasahasso brahmā dīghāyuko vaṇṇavā sukhabahuloti.
the Brahmā of five thousand is long-lived, beautiful, and very happy.’

Pañcasahasso, bhikkhave, brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Brahmā of five thousand meditates determined on pervading a galaxy of five thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Seyyathāpi, bhikkhave, cakkhumā puriso pañca āmaṇḍāni hatthe karitvā paccavekkheyya;
As a person might pick up five gallnuts in their hand and examine them,

evameva kho, bhikkhave, pañcasahasso brahmā pañcasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
so too the Brahmā of five thousand meditates determined on pervading a galaxy of five thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā pañcasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of five thousand!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena samannāgato hoti, sutena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti:
And they’ve heard:

‘dasasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Brahmā of ten thousand is long-lived, beautiful, and very happy.’

Dasasahasso, bhikkhave, brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Brahmā of ten thousand meditates determined on pervading a galaxy of ten thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Seyyathāpi, bhikkhave, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca;
Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked. When placed on a cream rug it would shine and glow and radiate.

evameva kho, bhikkhave, dasasahasso brahmā dasasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
In the same way the Brahmā of ten thousand meditates determined on pervading a galaxy of ten thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā dasasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of ten thousand!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti:
And they’ve heard:

‘satasahasso brahmā dīghāyuko vaṇṇavā sukhabahulo’ti.
‘The Brahmā of a hundred thousand is long-lived, beautiful, and very happy.’

Satasahasso, bhikkhave, brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
Now the Brahmā of a hundred thousand meditates determined on pervading a galaxy of a hundred thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Seyyathāpi, bhikkhave, nikkhaṁ jambonadaṁ dakkhakammāraputtaukkāmukhasukusalasampahaṭṭhaṁ paṇḍukambale nikkhittaṁ bhāsate ca tapate ca virocati ca;
Suppose there was a pendant of river gold, fashioned by an expert smith, well wrought in the forge. When placed on a cream rug it would shine and glow and radiate.

evameva kho, bhikkhave, satasahasso brahmā satasahassilokadhātuṁ pharitvā adhimuccitvā viharati.
In the same way the Brahmā of a hundred thousand meditates determined on pervading a galaxy of a hundred thousand solar systems,

Yepi tattha sattā upapannā tepi pharitvā adhimuccitvā viharati.
as well as the sentient beings reborn there.

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā satasahassassa brahmuno sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the Brahmā of a hundred thousand!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti—
And they’ve heard:

ābhā devā …pe…
‘The Radiant Gods …

parittābhā devā …
the Gods of Limited Radiance …

appamāṇābhā devā …
the Gods of Limitless Radiance …

ābhassarā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the Gods of Streaming Radiance …

Tassa evaṁ hoti:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ābhassarānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.


So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.


Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.


Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …


sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti—


parittasubhā devā …pe…
the Gods of Limited Glory …

appamāṇasubhā devā …
the Gods of Limitless Glory …

subhakiṇhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the Gods Replete with Glory …

Tassa evaṁ hoti:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.


So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.


Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.


Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …


sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti—


vehapphalā devā …pe…
the Gods of Abundant Fruit …

avihā devā …
the Gods of Aviha …

atappā devā …
the Gods of Atappa …

sudassā devā …
the Gods Fair to See …

sudassī devā …
the Fair Seeing Gods …

akaniṭṭhā devā dīghāyukā vaṇṇavanto sukhabahulāti.
the Gods of Akaniṭṭha …

Tassa evaṁ hoti:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā akaniṭṭhānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.


So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.


Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.


Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …


sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti:


‘ākāsānañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
the gods of the dimension of infinite space …

Tassa evaṁ hoti:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā ākāsānañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.


So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.


Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.


Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …


sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti:


‘viññāṇañcāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulā’ti.
the gods of the dimension of infinite consciousness …

Tassa evaṁ hoti:


‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā viññāṇañcāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.


So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.


Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.


Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …


sutena …


cāgena …


paññāya samannāgato hoti.


Tassa sutaṁ hoti—


ākiñcaññāyatanūpagā devā …pe…
the gods of the dimension of nothingness …

nevasaññānāsaññāyatanūpagā devā dīghāyukā ciraṭṭhitikā sukhabahulāti.
the gods of the dimension of neither perception nor non-perception are long-lived, beautiful, and very happy.’

Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ kāyassa bhedā paraṁ maraṇā nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjeyyan’ti.
‘If only, when my body breaks up, after death, I would be reborn in the company of the gods of the dimension of neither perception nor non-perception!’

So taṁ cittaṁ dahati, taṁ cittaṁ adhiṭṭhāti, taṁ cittaṁ bhāveti.
They settle on that thought, stabilize it and develop it.

Tassa te saṅkhārā ca vihārā ca evaṁ bhāvitā evaṁ bahulīkatā tatrupapattiyā saṁvattanti.
Those choices and meditations of theirs, developed and cultivated like this, lead to rebirth there.

Ayaṁ, bhikkhave, maggo ayaṁ paṭipadā tatrupapattiyā saṁvattati.
This is the path and the practice that leads to rebirth there.


Puna caparaṁ, bhikkhave, bhikkhu saddhāya samannāgato hoti, sīlena …
Furthermore, take a mendicant who has faith, ethics, learning, generosity, and wisdom.

sutena …


cāgena …


paññāya samannāgato hoti.


Tassa evaṁ hoti:
They think:

‘aho vatāhaṁ āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihareyyan’ti.
‘If only I might realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of defilements.’

So āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
They realize 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.

Ayaṁ, bhikkhave, bhikkhu na katthaci upapajjatī”ti.
And, mendicants, that mendicant is not reborn anywhere.”


Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what the Buddha said.


Saṅkhārupapattisuttaṁ niṭṭhitaṁ dasamaṁ.


Anupadavaggo niṭṭhito dutiyo.


Tassuddānaṁ


Anupada sodhana porisadhammo,


Sevitabba bahudhātu vibhatti;


Buddhassa kittināma cattārīsena,


Ānāpāno kāyagato upapatti.


(CONTINUED AT ETCHING.NET)


Dated c. 500 BCE
From suttacentral.net
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