MAJJHIMA NIKĀYA (MIDDLE DISCOURSES) Suttas 143-152: Saḷāyatanavagga (The Division of the Sixfold Base) Pali Canon Translated by Bhikkhu Sujato 143. Anāthapiṇḍikovādasutta Advice to Anāthapiṇḍika 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. Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. Atha kho anāthapiṇḍiko gahapati aññataraṁ purisaṁ āmantesi: Then he addressed a man, “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi: “Please, mister, go to the Buddha, and in my name bow with your head to his feet. Say to him: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. So bhagavato pāde sirasā vandatī’ti. He bows with his head to your feet.’ Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. So āyasmato sāriputtassa pāde sirasā vandatī’ti. He bows with his head to your feet.’ Evañca vadehi: And then say: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. ‘Sir, please visit him at his home out of compassion.’” “Evaṁ, bhante”ti kho so puriso anāthapiṇḍikassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “Yes, sir,” that man replied. He did as Anāthapiṇḍika asked. “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So bhagavato pāde sirasā vandatī”ti. Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: “anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. So āyasmato sāriputtassa pāde sirasā vandati; evañca vadeti: ‘sādhu kira, bhante, āyasmā sāriputto yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā sāriputto tuṇhībhāvena. Sāriputta consented in silence. Atha kho āyasmā sāriputto nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena anāthapiṇḍikassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā sāriputto anāthapiṇḍikaṁ gahapatiṁ etadavoca: Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to Anāthapiṇḍika’s home. He sat down on the seat spread out, and said to Anāthapiṇḍika, “kacci te, gahapati, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “Householder, I hope you’re keeping well; I hope you’re alright. And I hope the pain is fading, not growing, that its fading is evident, not its growing.” “Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. “I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading, its growing, not its fading, is evident. Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds piercing my belly are so severe, it feels like a deft butcher or their apprentice is slicing my belly open with a meat cleaver. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ, samparitāpeyyuṁ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That’s how severe the burning is in my body. Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. I’m not keeping well, Master Sāriputta, I’m not alright. The pain is terrible and growing, not fading, its growing, not its fading, is evident.” “Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: “That’s why, householder, you should train like this: ‘na cakkhuṁ upādiyissāmi, na ca me cakkhunissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the eye, and there shall be no consciousness of mine dependent on the eye.’ Evañhi te, gahapati, sikkhitabbaṁ. That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na sotaṁ upādiyissāmi, na ca me sotanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the ear, and there shall be no consciousness of mine dependent on the ear.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na ghānaṁ upādiyissāmi, na ca me ghānanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the nose, and there shall be no consciousness of mine dependent on the nose.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na jivhaṁ upādiyissāmi, na ca me jivhānissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the tongue, and there shall be no consciousness of mine dependent on the tongue.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na kāyaṁ upādiyissāmi, na ca me kāyanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the body, and there shall be no consciousness of mine dependent on the body.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na manaṁ upādiyissāmi, na ca me manonissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the mind, and there shall be no consciousness of mine dependent on the mind.’ Evañhi te, gahapati, sikkhitabbaṁ. (1) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp sight, and there shall be no consciousness of mine dependent on sight.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na saddaṁ upādiyissāmi …pe… ‘I shall not grasp sound … na gandhaṁ upādiyissāmi … smell … na rasaṁ upādiyissāmi … taste … na phoṭṭhabbaṁ upādiyissāmi … touch … na dhammaṁ upādiyissāmi, na ca me dhammanissitaṁ viññāṇaṁ bhavissatī’ti. thought, and there shall be no consciousness of mine dependent on thought.’ Evañhi te, gahapati, sikkhitabbaṁ. (2) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na cakkhuviññāṇaṁ upādiyissāmi, na ca me cakkhuviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp eye consciousness, and there shall be no consciousness of mine dependent on eye consciousness.’ … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotaviññāṇaṁ upādiyissāmi … ‘I shall not grasp ear consciousness … na ghānaviññāṇaṁ upādiyissāmi … nose consciousness … na jivhāviññāṇaṁ upādiyissāmi … tongue consciousness … na kāyaviññāṇaṁ upādiyissāmi … body consciousness … na manoviññāṇaṁ upādiyissāmi, na ca me manoviññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. mind consciousness, and there shall be no consciousness of mine dependent on mind consciousness.’ Evañhi te, gahapati, sikkhitabbaṁ. (3) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na cakkhusamphassaṁ upādiyissāmi, na ca me cakkhusamphassanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp eye contact … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotasamphassaṁ upādiyissāmi … ear contact … na ghānasamphassaṁ upādiyissāmi … nose contact … na jivhāsamphassaṁ upādiyissāmi … tongue contact … na kāyasamphassaṁ upādiyissāmi … body contact … na manosamphassaṁ upādiyissāmi, na ca me manosamphassanissitaṁ viññāṇaṁ bhavissatī’ti. mind contact, and there shall be no consciousness of mine dependent on mind contact.’ Evañhi te, gahapati, sikkhitabbaṁ. (4) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na cakkhusamphassajaṁ vedanaṁ upādiyissāmi, na ca me cakkhusamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp feeling born of eye contact … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na sotasamphassajaṁ vedanaṁ upādiyissāmi … feeling born of ear contact … na ghānasamphassajaṁ vedanaṁ upādiyissāmi … feeling born of nose contact … na jivhāsamphassajaṁ vedanaṁ upādiyissāmi … feeling born of tongue contact … na kāyasamphassajaṁ vedanaṁ upādiyissāmi … feeling born of body contact … na manosamphassajaṁ vedanaṁ upādiyissāmi, na ca me manosamphassajāvedanānissitaṁ viññāṇaṁ bhavissatī’ti. feeling born of mind contact, and there shall be no consciousness of mine dependent on the feeling born of mind contact.’ Evañhi te, gahapati, sikkhitabbaṁ. (5) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na pathavīdhātuṁ upādiyissāmi, na ca me pathavīdhātunissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the earth element … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na āpodhātuṁ upādiyissāmi … water element … na tejodhātuṁ upādiyissāmi … fire element … na vāyodhātuṁ upādiyissāmi … air element … na ākāsadhātuṁ upādiyissāmi … space element … na viññāṇadhātuṁ upādiyissāmi, na ca me viññāṇadhātunissitaṁ viññāṇaṁ bhavissatī’ti. consciousness element, and there shall be no consciousness of mine dependent on the consciousness element.’ Evañhi te, gahapati, sikkhitabbaṁ. (6) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na rūpaṁ upādiyissāmi, na ca me rūpanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp form … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na vedanaṁ upādiyissāmi … feeling … na saññaṁ upādiyissāmi … perception … na saṅkhāre upādiyissāmi … choices … na viññāṇaṁ upādiyissāmi, na ca me viññāṇanissitaṁ viññāṇaṁ bhavissatī’ti. consciousness, and there shall be no consciousness of mine dependent on consciousness.’ Evañhi te, gahapati, sikkhitabbaṁ. (7) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na ākāsānañcāyatanaṁ upādiyissāmi, na ca me ākāsānañcāyatananissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the dimension of infinite space … Evañhi te, gahapati, sikkhitabbaṁ. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: ‘na viññāṇañcāyatanaṁ upādiyissāmi … the dimension of infinite consciousness … na ākiñcaññāyatanaṁ upādiyissāmi … the dimension of nothingness … na nevasaññānāsaññāyatanaṁ upādiyissāmi, na ca me nevasaññānāsaññāyatananissitaṁ viññāṇaṁ bhavissatī’ti. the dimension of neither perception nor non-perception, and there shall be no consciousness of mine dependent on the dimension of neither perception nor non-perception.’ Evañhi te, gahapati, sikkhitabbaṁ. (8) That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na idhalokaṁ upādiyissāmi, na ca me idhalokanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp this world, and there shall be no consciousness of mine dependent on this world.’ Evañhi te, gahapati, sikkhitabbaṁ. That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘na paralokaṁ upādiyissāmi, na ca me paralokanissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp the other world, and there shall be no consciousness of mine dependent on the other world.’ Evañhi te, gahapati, sikkhitabbaṁ. That’s how you should train. Tasmātiha te, gahapati, evaṁ sikkhitabbaṁ: You should train like this: ‘yampi me diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anupariyesitaṁ anucaritaṁ manasā tampi na upādiyissāmi, na ca me tannissitaṁ viññāṇaṁ bhavissatī’ti. ‘I shall not grasp whatever is seen, heard, thought, known, sought, and explored by my mind, and there shall be no consciousness of mine dependent on that.’ Evañhi te, gahapati, sikkhitabban”ti. (9) That’s how you should train.” Evaṁ vutte, anāthapiṇḍiko gahapati parodi, assūni pavattesi. When he said this, Anāthapiṇḍika cried and burst out in tears. Atha kho āyasmā ānando anāthapiṇḍikaṁ gahapatiṁ etadavoca: Venerable Ānanda said to him, “olīyasi kho tvaṁ, gahapati, saṁsīdasi kho tvaṁ, gahapatī”ti? “Are you failing, householder? Are you fading, householder?” “Nāhaṁ, bhante ānanda, olīyāmi, napi saṁsīdāmi; “No, sir. api ca me dīgharattaṁ satthā payirupāsito manobhāvanīyā ca bhikkhū; But for a long time I have paid homage to the Buddha and the esteemed mendicants. na ca me evarūpī dhammī kathā sutapubbā”ti. Yet I have never before heard such a Dhamma talk.” “Na kho, gahapati, gihīnaṁ odātavasanānaṁ evarūpī dhammī kathā paṭibhāti; “Householder, it does not occur to us to teach such a Dhamma talk to white-clothed laypeople. pabbajitānaṁ kho, gahapati, evarūpī dhammī kathā paṭibhātī”ti. Rather, we teach like this to those gone forth.” “Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. “Well then, Master Sāriputta, let it occur to you to teach such a Dhamma talk to white-clothed laypeople as well! Santi hi, bhante, kulaputtā apparajakkhajātikā, assavanatā dhammassa parihāyanti; There are gentlemen with little dust in their eyes. They’re in decline because they haven’t heard the teaching. bhavissanti dhammassa aññātāro”ti. There will be those who understand the teaching!” Atha kho āyasmā ca sāriputto āyasmā ca ānando anāthapiṇḍikaṁ gahapatiṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. And when the venerables Sāriputta and Ānanda had given the householder Anāthapiṇḍika this advice they got up from their seat and left. Atha kho anāthapiṇḍiko gahapati, acirapakkante āyasmante ca sāriputte āyasmante ca ānande, kālamakāsi tusitaṁ kāyaṁ upapajji. Not long after they had left, Anāthapiṇḍika passed away and was reborn in the host of Joyful Gods. Atha kho anāthapiṇḍiko devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Then, late at night, the glorious god Anāthapiṇḍika, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, Ekamantaṁ ṭhito kho anāthapiṇḍiko devaputto bhagavantaṁ gāthāhi ajjhabhāsi: and addressed the Buddha in verse: “Idañhi taṁ jetavanaṁ, “This is indeed that Jeta’s Grove, isisaṅghanisevitaṁ; frequented by the Saṅgha of hermits, Āvutthaṁ dhammarājena, where the King of Dhamma stayed: pītisañjananaṁ mama. it brings me joy! Kammaṁ vijjā ca dhammo ca, Deeds, knowledge, and principle; sīlaṁ jīvitamuttamaṁ; ethical conduct, an excellent livelihood; Etena maccā sujjhanti, by these are mortals purified, na gottena dhanena vā. not by clan or wealth. Tasmā hi paṇḍito poso, That’s why an astute person, sampassaṁ atthamattano; seeing what’s good for themselves, Yoniso vicine dhammaṁ, would examine the teaching rationally, evaṁ tattha visujjhati. and thus be purified in it. Sāriputtova paññāya, Sāriputta has true wisdom, sīlena upasamena ca; ethics, and also peace. Yopi pāraṅgato bhikkhu, Any mendicant who has crossed over etāvaparamo siyā”ti. can at best equal him.” Idamavoca anāthapiṇḍiko devaputto. This is what the god Anāthapiṇḍika said, Samanuñño satthā ahosi. and the teacher approved. Atha kho anāthapiṇḍiko devaputto: Then the god Anāthapiṇḍika, “samanuñño me satthā”ti bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. knowing that the teacher approved, bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there. Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi: Then, when the night had passed, the Buddha told the mendicants all that had happened. “imaṁ, bhikkhave, rattiṁ aññataro devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so devaputto maṁ gāthāhi ajjhabhāsi: ‘Idañhi taṁ jetavanaṁ, isisaṅghanisevitaṁ; Āvutthaṁ dhammarājena, pītisañjananaṁ mama. Kammaṁ vijjā ca dhammo ca, sīlaṁ jīvitamuttamaṁ; Etena maccā sujjhanti, na gottena dhanena vā. Tasmā hi paṇḍito poso, sampassaṁ atthamattano; Yoniso vicine dhammaṁ, evaṁ tattha visujjhati. Sāriputtova paññāya, sīlena upasamena ca; Yopi pāraṅgato bhikkhu, etāvaparamo siyā’ti. Idamavoca, bhikkhave, so devaputto. ‘Samanuñño me satthā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyī”ti. Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: When he had spoken, Venerable Ānanda said to the Buddha: “so hi nūna so, bhante, anāthapiṇḍiko devaputto bhavissati. “Sir, that god must surely have been Anāthapiṇḍika. Anāthapiṇḍiko, bhante, gahapati āyasmante sāriputte abhippasanno ahosī”ti. For the householder Anāthapiṇḍika was devoted to Venerable Sāriputta.” “Sādhu sādhu, ānanda. “Good, good, Ānanda. Yāvatakaṁ kho, ānanda, takkāya pattabbaṁ, anuppattaṁ taṁ tayā. You’ve reached the logical conclusion, as far as logic goes. Anāthapiṇḍiko so, ānanda, devaputto”ti. For that was indeed the god Anāthapiṇḍika.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Anāthapiṇḍikovādasuttaṁ niṭṭhitaṁ paṭhamaṁ. 144. Channovādasutta Advice to Channa Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Tena kho pana samayena āyasmā ca sāriputto āyasmā ca mahācundo āyasmā ca channo gijjhakūṭe pabbate viharanti. Now at that time the venerables Sāriputta, Mahācunda, and Channa were staying on the Vulture’s Peak Mountain. Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Channa was sick, suffering, gravely ill. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahācundo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahācundaṁ etadavoca: Then in the late afternoon, Venerable Sāriputta came out of retreat, went to Venerable Mahācunda and said to him, “āyāmāvuso cunda, yenāyasmā channo tenupasaṅkamissāma gilānapucchakā”ti. “Come, Reverend Cunda, let’s go to see Venerable Channa and ask about his illness.” “Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi. “Yes, reverend,” replied Mahācunda. Atha kho āyasmā ca sāriputto āyasmā ca mahācundo yenāyasmā channo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmatā channena saddhiṁ sammodiṁsu. And then Sāriputta and Mahācunda went to see Channa and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ channaṁ etadavoca: When the greetings and polite conversation were over, they sat down to one side. Then Sāriputta said to Channa, “kacci te, āvuso channa, khamanīyaṁ, kacci yāpanīyaṁ? Kacci te dukkhā vedanā paṭikkamanti, no abhikkamanti; paṭikkamosānaṁ paññāyati, no abhikkamo”ti? “I hope you’re keeping well, Reverend Channa; I hope you’re alright. I hope that your pain is fading, not growing, that its fading is evident, not its growing.” “Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. “Reverend Sāriputta, I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo. Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. The winds piercing my belly are so severe, it feels like a deft butcher or their apprentice is slicing my belly open with a meat cleaver. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. I’m not keeping well, I’m not alright. The pain is terrible and growing, not fading; its growing is evident, not its fading. Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. Reverend Sāriputta, I will slit my wrists. I don’t wish to live.” “Māyasmā channo satthaṁ āharesi. “Please don’t slit your wrists! Yāpetāyasmā channo. Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāma. Venerable Channa, keep going! We want you to keep going. Sace āyasmato channassa natthi sappāyāni bhojanāni, ahaṁ āyasmato channassa sappāyāni bhojanāni pariyesissāmi. If you don’t have any suitable food, we’ll find it for you. Sace āyasmato channassa natthi sappāyāni bhesajjāni, ahaṁ āyasmato channassa sappāyāni bhesajjāni pariyesissāmi. If you don’t have suitable medicine, we’ll find it for you. Sace āyasmato channassa natthi patirūpā upaṭṭhākā, ahaṁ āyasmantaṁ channaṁ upaṭṭhahissāmi. If you don’t have a capable carer, we’ll find one for you. Māyasmā channo satthaṁ āharesi. Please don’t slit your wrists! Yāpetāyasmā channo. Yāpentaṁ mayaṁ āyasmantaṁ channaṁ icchāmā”ti. Venerable Channa, keep going! We want you to keep going.” “Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; “Reverend Sāriputta, it’s not that I don’t have suitable food, napi me natthi sappāyāni bhesajjāni; or suitable medicine, napi me natthi patirūpā upaṭṭhākā; or a capable carer. api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṁ manāpeneva no amanāpena. Moreover, for a long time now I have served the Teacher with love, not without love. Etañhi, āvuso sāriputta, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva no amanāpena. For it is proper for a disciple to serve the Teacher with love, not without love. ‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti evametaṁ, āvuso sāriputta, dhārehī”ti. You should remember this: ‘The mendicant Channa slit his wrists blamelessly.’” “Puccheyyāma mayaṁ āyasmantaṁ channaṁ kañcideva desaṁ, sace āyasmā channo okāsaṁ karoti pañhassa veyyākaraṇāyā”ti. “I’d like to ask you about a certain point, if you’d take the time to answer.” “Pucchāvuso sāriputta, sutvā vedissāmī”ti. “Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” “Cakkhuṁ, āvuso channa, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasi? “Reverend Channa, do you regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is mine, I am this, this is my self’? Sotaṁ, āvuso channa, sotaviññāṇaṁ …pe… Do you regard the ear … ghānaṁ, āvuso channa, ghānaviññāṇaṁ … nose … jivhaṁ, āvuso channa, jivhāviññāṇaṁ … tongue … kāyaṁ, āvuso channa, kāyaviññāṇaṁ … body … manaṁ, āvuso channa, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassasī”ti? mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is mine, I am this, this is my self’?” “Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ Sotaṁ, āvuso sāriputta …pe… I regard the ear … ghānaṁ, āvuso sāriputta … nose … jivhaṁ, āvuso sāriputta … tongue … kāyaṁ, āvuso sāriputta … body … manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” “Cakkhusmiṁ, āvuso channa, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasi? “Reverend Channa, what have you seen, what have you directly known in these things that you regard them in this way: ‘This is not mine, I am not this, this is not my self’?” Sotasmiṁ, āvuso channa, sotaviññāṇe … ghānasmiṁ, āvuso channa, ghānaviññāṇe … jivhāya, āvuso channa, jivhāviññāṇe … kāyasmiṁ, āvuso channa, kāyaviññāṇe … manasmiṁ, āvuso channa, manoviññāṇe manoviññāṇaviññātabbesu dhammesu kiṁ disvā kiṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassasī”ti? “Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” Sotasmiṁ, āvuso sāriputta, sotaviññāṇe … ghānasmiṁ, āvuso sāriputta, ghānaviññāṇe … jivhāya, āvuso sāriputta, jivhāviññāṇe … kāyasmiṁ, āvuso sāriputta, kāyaviññāṇe … manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. Evaṁ vutte, āyasmā mahācundo āyasmantaṁ channaṁ etadavoca: When he said this, Venerable Mahācunda said to Venerable Channa: “tasmātiha, āvuso channa, idampi tassa bhagavato sāsanaṁ, niccakappaṁ manasi kātabbaṁ: “So, Reverend Channa, you should pay close attention to this instruction of the Buddha whenever you can: ‘nissitassa calitaṁ, anissitassa calitaṁ natthi. ‘For the dependent there is agitation. For the independent there’s no agitation. Calite asati passaddhi, When there’s no agitation there is tranquility. passaddhiyā sati nati na hoti. When there is tranquility there’s no inclination. Natiyā asati āgatigati na hoti. When there’s no inclination there’s no coming and going. Āgatigatiyā asati cutūpapāto na hoti. When there’s no coming and going there’s no passing away and reappearing. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. When there’s no passing away and reappearing there’s no this world or world beyond or between the two. Esevanto dukkhassā’”ti. Just this is the end of suffering.’” Atha kho āyasmā ca sāriputto āyasmā ca mahācundo āyasmantaṁ channaṁ iminā ovādena ovaditvā uṭṭhāyāsanā pakkamiṁsu. And when the venerables Sāriputta and Mahācunda had given Venerable Channa this advice they got up from their seat and left. Atha kho āyasmā channo acirapakkante āyasmante ca sāriputte āyasmante ca mahācunde satthaṁ āharesi. Not long after those venerables had left, Venerable Channa slit his wrists. Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: Then Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him, “āyasmatā, bhante, channena satthaṁ āharitaṁ. “Sir, Venerable Channa has slit his wrists. Tassa kā gati, ko abhisamparāyo”ti? Where has he been reborn in his next life?” “Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? “Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” “Atthi, bhante, pubbajiraṁ nāma vajjigāmo. “Sir, there is a Vajjian village named Pubbavijjhana Tatthāyasmato channassa mittakulāni suhajjakulāni upavajjakulānī”ti. where Channa had families with whom he was friendly, intimate, and familiar.” “Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. “The mendicant Channa did indeed have such families. Nāhaṁ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. But this is not enough for me to call someone ‘blameworthy’. Yo kho, sāriputta, imañca kāyaṁ nikkhipati aññañca kāyaṁ upādiyati tamahaṁ ‘saupavajjo’ti vadāmi. When someone lays down this body and takes up another body, I call them ‘blameworthy’. Taṁ channassa bhikkhuno natthi. But the mendicant Channa did no such thing. ‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti evametaṁ, sāriputta, dhārehī”ti. You should remember this: ‘The mendicant Channa slit his wrists blamelessly.’” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Sāriputta was happy with what the Buddha said. Channovādasuttaṁ niṭṭhitaṁ dutiyaṁ. 145. Puṇṇovādasutta Advice to Puṇṇa 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 āyasmā puṇṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā puṇṇo bhagavantaṁ etadavoca: Then in the late afternoon, Venerable Puṇṇa came out of retreat and went to the Buddha. He bowed, sat down to one side, and said to the Buddha, “sādhu maṁ, bhante, bhagavā saṅkhittena ovādena ovadatu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti. “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” “Tena hi, puṇṇa, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Puṇṇa, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho āyasmā puṇṇo bhagavato paccassosi. “Yes, sir,” replied Puṇṇa. Bhagavā etadavoca: The Buddha said this: “Santi kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. “Puṇṇa, there are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. If a mendicant approves, welcomes, and keeps clinging to them, Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. this gives rise to relishing. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Relishing is the origin of suffering, I say. Santi kho, puṇṇa, sotaviññeyyā saddā … There are sounds known by the ear … ghānaviññeyyā gandhā … smells known by the nose … jivhāviññeyyā rasā … tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā … touches known by the body … manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. If a mendicant approves, welcomes, and keeps clinging to them, Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. this gives rise to relishing. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Relishing is the origin of suffering, I say. Santi ca kho, puṇṇa, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. There are sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. relishing ceases. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. When relishing ceases, suffering ceases, I say. Santi ca kho, puṇṇa, sotaviññeyyā saddā … There are sounds known by the ear … ghānaviññeyyā gandhā … smells known by the nose … jivhāviññeyyā rasā … tastes known by the tongue … kāyaviññeyyā phoṭṭhabbā … touches known by the body … manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. thoughts known by the mind that are likable, desirable, agreeable, pleasant, sensual, and arousing. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati. If a mendicant doesn’t approve, welcome, and keep clinging to them, Tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato nandī nirujjhati. relishing ceases. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. When relishing ceases, suffering ceases, I say. Iminā ca tvaṁ, puṇṇa, mayā saṅkhittena ovādena ovadito katarasmiṁ janapade viharissasī”ti? Puṇṇa, now that I’ve given you this brief advice, what country will you live in?” “Imināhaṁ, bhante, bhagavatā saṅkhittena ovādena ovadito, atthi sunāparanto nāma janapado, tatthāhaṁ viharissāmī”ti. “Sir, there’s a country named Sunāparanta. I shall live there.” “Caṇḍā kho, puṇṇa, sunāparantakā manussā; “The people of Sunāparanta are wild and rough, Puṇṇa. pharusā kho, puṇṇa, sunāparantakā manussā. Sace taṁ, puṇṇa, sunāparantakā manussā akkosissanti paribhāsissanti, tattha te, puṇṇa, kinti bhavissatī”ti? If they abuse and insult you, what will you think of them?” “Sace maṁ, bhante, sunāparantakā manussā akkosissanti paribhāsissanti, tattha me evaṁ bhavissati: “If they abuse and insult me, I will think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime pāṇinā pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t hit me with their fists.’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sace pana te, puṇṇa, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “But if they do hit you with their fists, what will you think of them then?” “Sace me, bhante, sunāparantakā manussā pāṇinā pahāraṁ dassanti, tattha me evaṁ bhavissati: “If they hit me with their fists, I’ll think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime leḍḍunā pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t throw stones at me.’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sace pana te, puṇṇa, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “But if they do throw stones at you, what will you think of them then?” “Sace me, bhante, sunāparantakā manussā leḍḍunā pahāraṁ dassanti, tattha me evaṁ bhavissati: “If they throw stones at me, I’ll think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime daṇḍena pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t beat me with a club.’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sace pana te, puṇṇa, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “But if they do beat you with a club, what will you think of them then?” “Sace me, bhante, sunāparantakā manussā daṇḍena pahāraṁ dassanti, tattha me evaṁ bhavissati: “If they beat me with a club, I’ll think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ me nayime satthena pahāraṁ dentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t stab me with a knife.’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sace pana te, puṇṇa, sunāparantakā manussā satthena pahāraṁ dassanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “But if they do stab you with a knife, what will you think of them then?” “Sace me, bhante, sunāparantakā manussā satthena pahāraṁ dassanti, tattha me evaṁ bhavissati: “If they stab me with a knife, I’ll think: ‘bhaddakā vatime sunāparantakā manussā, subhaddakā vatime sunāparantakā manussā, yaṁ maṁ nayime tiṇhena satthena jīvitā voropentī’ti. ‘These people of Sunāparanta are gracious, truly gracious, since they don’t take my life with a sharp knife.’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sace pana taṁ, puṇṇa, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha pana te, puṇṇa, kinti bhavissatī”ti? “But if they do take your life with a sharp knife, what will you think of them then?” “Sace maṁ, bhante, sunāparantakā manussā tiṇhena satthena jīvitā voropessanti, tattha me evaṁ bhavissati: “If they take my life with a sharp knife, I’ll think: ‘santi kho bhagavato sāvakā kāye ca jīvite ca aṭṭīyamānā harāyamānā jigucchamānā satthahārakaṁ pariyesanti. Taṁ me idaṁ apariyiṭṭhaṁyeva satthahārakaṁ laddhan’ti. ‘There are disciples of the Buddha who looked for someone to assist with slitting their wrists because they were horrified, repelled, and disgusted with the body and with life. And I have found this without looking!’ Evamettha, bhagavā, bhavissati; That’s what I’ll think, Blessed One. evamettha, sugata, bhavissatī”ti. That’s what I’ll think, Holy One.” “Sādhu sādhu, puṇṇa. “Good, good Puṇṇa! Sakkhissasi kho tvaṁ, puṇṇa, iminā damūpasamena samannāgato sunāparantasmiṁ janapade viharituṁ. Having such self-control and peacefulness, you will be quite capable of living in Sunāparanta. Yassadāni tvaṁ, puṇṇa, kālaṁ maññasī”ti. Now, Puṇṇa, go at your convenience.” Atha kho āyasmā puṇṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sunāparanto janapado tena cārikaṁ pakkāmi. And then Puṇṇa welcomed and agreed with the Buddha’s words. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he set his lodgings in order and, taking his bowl and robe, set out for Sunāparanta. Anupubbena cārikaṁ caramāno yena sunāparanto janapado tadavasari. Traveling stage by stage, he arrived at Sunāparanta, Tatra sudaṁ āyasmā puṇṇo sunāparantasmiṁ janapade viharati. and stayed there. Atha kho āyasmā puṇṇo tenevantaravassena pañcamattāni upāsakasatāni paṭivedesi, tenevantaravassena pañcamattāni upāsikasatāni paṭivedesi, tenevantaravassena tisso vijjā sacchākāsi. Within that rainy season he confirmed around five hundred male and five hundred female lay followers. And within that same rainy season he realized the three knowledges. Atha kho āyasmā puṇṇo aparena samayena parinibbāyi. Some time later he became fully extinguished. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “yo so, bhante, puṇṇo nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. “Sir, the gentleman named Puṇṇa, who was advised in brief by the Buddha, has passed away. Tassa kā gati, ko abhisamparāyo”ti? Where has he been reborn in his next life?” “Paṇḍito, bhikkhave, puṇṇo kulaputto paccapādi dhammassānudhammaṁ, na ca maṁ dhammādhikaraṇaṁ viheṭhesi. “Mendicants, Puṇṇa was astute. He practiced in line with the teachings, and did not trouble me about the teachings. Parinibbuto, bhikkhave, puṇṇo kulaputto”ti. Puṇṇa has become completely extinguished.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Puṇṇovādasuttaṁ niṭṭhitaṁ tatiyaṁ. 146. Nandakovādasutta Advice from Nandaka 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 mahāpajāpatigotamī pañcamattehi bhikkhunisatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho mahāpajāpatigotamī bhagavantaṁ etadavoca: Then Mahāpajāpatī Gotamī together with around five hundred nuns approached the Buddha, bowed, stood to one side, and said to him, “ovadatu, bhante, bhagavā bhikkhuniyo; “Sir, may the Buddha please advise anusāsatu, bhante, bhagavā bhikkhuniyo; and instruct the nuns. karotu, bhante, bhagavā bhikkhunīnaṁ dhammiṁ kathan”ti. Please give the nuns a Dhamma talk.” Tena kho pana samayena therā bhikkhū bhikkhuniyo ovadanti pariyāyena. Now at that time the senior monks were taking turns to advise the nuns. Āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyena. But Venerable Nandaka didn’t want to take his turn. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: Then the Buddha said to Venerable Ānanda, “kassa nu kho, ānanda, ajja pariyāyo bhikkhuniyo ovadituṁ pariyāyenā”ti? “Ānanda, whose turn is it to advise the nuns today?” “Sabbeheva, bhante, kato pariyāyo bhikkhuniyo ovadituṁ pariyāyena. “It’s Nandaka’s turn, sir, Ayaṁ, bhante, āyasmā nandako na icchati bhikkhuniyo ovadituṁ pariyāyenā”ti. but he doesn’t want to do it.” Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: Then the Buddha said to Nandaka, “ovada, nandaka, bhikkhuniyo; “Nandaka, please advise anusāsa, nandaka, bhikkhuniyo; and instruct the nuns. karohi tvaṁ, brāhmaṇa, bhikkhunīnaṁ dhammiṁ kathan”ti. Please, brahmin, give the nuns a Dhamma talk.” “Evaṁ, bhante”ti kho āyasmā nandako bhagavato paṭissutvā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. “Yes, sir,” replied Nandaka. Then, in the morning, he robed up and, taking his bowl and robe, entered Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. He wandered for alms in Sāvatthī. After the meal, on his return from alms-round, he went to the Royal Monastery with a companion. Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ. Those nuns saw him coming off in the distance, Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ. so they spread out a seat and placed water for washing the feet. Nisīdi kho āyasmā nandako paññatte āsane. Nandaka sat down on the seat spread out, Nisajja pāde pakkhālesi. and washed his feet. Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Those nuns bowed, and sat down to one side. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca: Nandaka said to them, “paṭipucchakathā kho, bhaginiyo, bhavissati. “Sisters, this talk shall be in the form of questions. Tattha ājānantīhi: ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi: ‘na ājānāmā’ tissa vacanīyaṁ. When you understand, say so. When you don’t understand, say so. Yassā vā panassa kaṅkhā vā vimati vā ahameva tattha paṭipucchitabbo: If anyone has a doubt or uncertainty, ask me about it: ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti? ‘Why, sir, does it say this? What does that mean?’” “Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti. “We’re already delighted and satisfied with Venerable Nandaka, since he invites us like this.” “Taṁ kiṁ maññatha, bhaginiyo, “What do you think, sisters? cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññatha, bhaginiyo, “What do you think, sisters? sotaṁ niccaṁ vā aniccaṁ vā”ti? Is the ear … “Aniccaṁ, bhante …pe… ghānaṁ niccaṁ vā aniccaṁ vā”ti? nose … “Aniccaṁ, bhante” … “jivhā niccā vā aniccā vā”ti? tongue … “Aniccā, bhante” … “kāyo nicco vā anicco vā”ti? body … “Anicco, bhante” … “mano nicco vā anicco vā”ti? mind permanent or impermanent?” “Anicco, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: Because we have already truly seen this with right wisdom: ‘itipime cha ajjhattikā āyatanā aniccā’”ti. ‘So these six interior sense fields are impermanent.’” “Sādhu sādhu, bhaginiyo. “Good, good, sisters! Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. That’s how it is for a noble disciple who truly sees with right wisdom. Taṁ kiṁ maññatha, bhaginiyo, What do you think, sisters? rūpā niccā vā aniccā vā”ti? Are sights permanent or impermanent?” “Aniccā, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññatha, bhaginiyo, “What do you think, sisters? saddā niccā vā aniccā vā”ti? Are sounds … “Aniccā, bhante …pe… gandhā niccā vā aniccā vā”ti? smells … “Aniccā, bhante” … “rasā niccā vā aniccā vā”ti? tastes … “Aniccā, bhante” … “phoṭṭhabbā niccā vā aniccā vā”ti? touches … “Aniccā, bhante” … “dhammā niccā vā aniccā vā”ti? thoughts permanent or impermanent?” “Aniccā, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: Because we have already truly seen this with right wisdom: ‘itipime cha bāhirā āyatanā aniccā’”ti. ‘So these six exterior sense fields are impermanent.’” “Sādhu sādhu, bhaginiyo. “Good, good, sisters! Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. That’s how it is for a noble disciple who truly sees with right wisdom. Taṁ kiṁ maññatha, bhaginiyo, What do you think, sisters? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? Is eye consciousness … “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhaginiyo, sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? ear consciousness … “Aniccaṁ, bhante …pe… ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? nose consciousness … “Aniccaṁ, bhante” … “jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? tongue consciousness … “Aniccaṁ, bhante” … “kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? body consciousness … “Aniccaṁ, bhante” … “manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? mind consciousness permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: Because we have already truly seen this with right wisdom: ‘itipime cha viññāṇakāyā aniccā’”ti. ‘So these six classes of consciousness are impermanent.’” “Sādhu sādhu, bhaginiyo. “Good, good, sisters! Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. That’s how it is for a noble disciple who truly sees with right wisdom. Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Suppose there was an oil lamp burning. The oil, wick, flame, and light were all impermanent and perishable. Yo nu kho, bhaginiyo, evaṁ vadeyya: Now, suppose someone was to say: ‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; ‘While this oil lamp is burning, the oil, the wick, and the flame are all impermanent and perishable. yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; But the light is permanent, lasting, eternal, and imperishable.’ sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? Would they be speaking rightly?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; Because that oil lamp’s oil, wick, and flame are all impermanent and perishable, pagevassa ābhā aniccā vipariṇāmadhammā”ti. let alone the light.” “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: “In the same way, suppose someone was to say: ‘cha khome ajjhattikā āyatanā aniccā; ‘These six interior sense fields are impermanent. yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’ sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? Would they be speaking rightly?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Because each kind of feeling arises dependent on the corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. When the corresponding condition ceases, the appropriate feeling ceases.” “Sādhu sādhu, bhaginiyo. “Good, good, sisters! Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. That’s how it is for a noble disciple who truly sees with right wisdom. Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Suppose there was a large tree standing with heartwood. The roots, trunk, branches and leaves, and shadow were all impermanent and perishable. Yo nu kho, bhaginiyo, evaṁ vadeyya: Now, suppose someone was to say: ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; ‘There’s a large tree standing with heartwood. The roots, trunk, and branches and leaves are all impermanent and perishable. But the shadow is permanent, lasting, eternal, and imperishable.’ sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? Would they be speaking rightly?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; Because that large tree’s roots, trunk, and branches and leaves are all impermanent and perishable, pagevassa chāyā aniccā vipariṇāmadhammā”ti. let alone the shadow.” “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: “In the same way, suppose someone was to say: ‘cha khome bāhirā āyatanā aniccā. ‘These six exterior sense fields are impermanent. Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’ sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? Would they be speaking rightly?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Because each kind of feeling arises dependent on the corresponding condition. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. When the corresponding condition ceases, the appropriate feeling ceases.” “Sādhu sādhu, bhaginiyo. “Good, good, sisters! Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. That’s how it is for a noble disciple who truly sees with right wisdom. Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Suppose a deft butcher or their apprentice was to kill a cow and carve it with a sharp meat cleaver. Without damaging the flesh inside or the hide outside, Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. they’d cut, carve, sever, and slice through the connecting tendons, sinews, and ligaments, Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: and then peel off the outer hide. Then they’d wrap that cow up in that very same hide and say: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; ‘This cow is joined to its hide just like before.’ sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? Would they be speaking rightly?” “No hetaṁ, bhante”. “No, sir. “Taṁ kissa hetu”? Why is that? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: Because even if they wrap that cow up in that very same hide and say: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; ‘This cow is joined to its hide just like before,’ atha kho sā gāvī visaṁyuttā teneva cammenā”ti. still that cow is not joined to that hide.” “Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya. “I’ve made up this simile to make a point. Ayamevettha attho; And this is the point. ‘antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘The inner flesh’ is a term for the six interior sense fields. ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘The outer hide’ is a term for the six exterior sense fields. ‘antarā vilimaṁsaṁ, antarā nhāru, antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘The connecting tendons, sinews, and ligaments’ is a term for desire with relishing. ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; ‘A sharp meat cleaver’ is a term for noble wisdom. yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati. And it is that noble wisdom which cuts, carves, severs, and slices the connecting corruption, fetter, and bond. Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Sisters, by developing and cultivating these seven awakening factors, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. Katame satta? What seven? Idha, bhaginiyo, 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. Ime kho, bhaginiyo, satta bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. It is by developing and cultivating these seven awakening factors that a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.” Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: Then after giving this advice to the nuns, Nandaka dismissed them, saying, “gacchatha, bhaginiyo; kālo”ti. “Go, sisters, it is time.” Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca: And then those nuns approved and agreed with what Nandaka had said. They got up from their seat, bowed, and respectfully circled him, keeping him on their right. Then they went up to the Buddha, bowed, and stood to one side. The Buddha said to them, “gacchatha, bhikkhuniyo; kālo”ti. “Go, nuns, it is time.” Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Then those nuns bowed to the Buddha respectfully circled him, keeping him on their right, before departing. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: Soon after those nuns had left, the Buddha addressed the mendicants: “seyyathāpi, bhikkhave, tadahuposathe cātuddase na hoti bahuno janassa kaṅkhā vā vimati vā: “Suppose, mendicants, it was the sabbath of the fourteenth day. You wouldn’t get lots of people ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho ūno cando tveva hoti. wondering whether the moon is full or not, since it is obviously not full. Evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā honti no ca kho paripuṇṇasaṅkappā”ti. In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, but they still haven’t found what they’re looking for.” Atha kho bhagavā āyasmantaṁ nandakaṁ āmantesi: Then the Buddha said to Nandaka, “tena hi tvaṁ, nandaka, svepi tā bhikkhuniyo tenevovādena ovadeyyāsī”ti. “Well then, Nandaka, tomorrow you should give those nuns the same advice again.” “Evaṁ, bhante”ti kho āyasmā nandako bhagavato paccassosi. “Yes, sir,” Nandaka replied. Atha kho āyasmā nandako tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. And the next day he went to those nuns, and all unfolded just like the previous day. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto attadutiyo yena rājakārāmo tenupasaṅkami. Addasaṁsu kho tā bhikkhuniyo āyasmantaṁ nandakaṁ dūratova āgacchantaṁ. Disvāna āsanaṁ paññāpesuṁ, udakañca pādānaṁ upaṭṭhapesuṁ. Nisīdi kho āyasmā nandako paññatte āsane. Nisajja pāde pakkhālesi. Tāpi kho bhikkhuniyo āyasmantaṁ nandakaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā nandako etadavoca: “paṭipucchakathā kho, bhaginiyo, bhavissati. Tattha ājānantīhi ‘ājānāmā’ tissa vacanīyaṁ, na ājānantīhi ‘na ājānāmā’ tissa vacanīyaṁ. Yassā vā panassa kaṅkhā vā vimati vā, ahameva tattha paṭipucchitabbo: ‘idaṁ, bhante, kathaṁ; imassa kvattho’”ti. “Ettakenapi mayaṁ, bhante, ayyassa nandakassa attamanā abhiraddhā yaṁ no ayyo nandako pavāretī”ti. “Taṁ kiṁ maññatha, bhaginiyo, cakkhu niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhaginiyo, sotaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe… ghānaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … jivhā … kāyo … mano nicco vā anicco vā”ti? “Anicco, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha ajjhattikā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Taṁ kiṁ maññatha, bhaginiyo, rūpā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kiṁ maññatha, bhaginiyo, saddā niccā vā aniccā vā”ti? “Aniccā, bhante …pe… gandhā niccā vā aniccā vā”ti? “Aniccā, bhante … rasā niccā vā aniccā vā”ti? “Aniccā, bhante … phoṭṭhabbā niccā vā aniccā vā”ti? “Aniccā, bhante … dhammā niccā vā aniccā vā”ti? “Aniccā, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha bāhirā āyatanā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Taṁ kiṁ maññatha, bhaginiyo, cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante …pe… sotaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … ghānaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … jivhāviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … kāyaviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante … manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “Aniccaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “Dukkhaṁ, bhante”. “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: ‘etaṁ mama, esohamasmi, eso me attā’”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Pubbeva no etaṁ, bhante, yathābhūtaṁ sammappaññāya sudiṭṭhaṁ: ‘itipime cha viññāṇakāyā aniccā’”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Seyyathāpi, bhaginiyo, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā, ābhāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṁ vadeyya: ‘amussa telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; yā ca khvāssa ābhā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amussa hi, bhante, telappadīpassa jhāyato telampi aniccaṁ vipariṇāmadhammaṁ, vaṭṭipi aniccā vipariṇāmadhammā, accipi aniccā vipariṇāmadhammā; pagevassa ābhā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘cha khome ajjhattikā āyatanā aniccā. Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Seyyathāpi, bhaginiyo, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ, chāyāpi aniccā vipariṇāmadhammā. Yo nu kho, bhaginiyo, evaṁ vadeyya: ‘amussa mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; yā ca khvāssa chāyā sā niccā dhuvā sassatā avipariṇāmadhammā’ti; sammā nu kho so bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amussa hi, bhante, mahato rukkhassa tiṭṭhato sāravato mūlampi aniccaṁ vipariṇāmadhammaṁ, khandhopi anicco vipariṇāmadhammo, sākhāpalāsampi aniccaṁ vipariṇāmadhammaṁ; pagevassa chāyā aniccā vipariṇāmadhammā”ti. “Evameva kho, bhaginiyo, yo nu kho evaṁ vadeyya: ‘cha khome bāhirā āyatanā aniccā. Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Tajjaṁ tajjaṁ, bhante, paccayaṁ paṭicca tajjā tajjā vedanā uppajjanti. Tajjassa tajjassa paccayassa nirodhā tajjā tajjā vedanā nirujjhantī”ti. “Sādhu sādhu, bhaginiyo. Evañhetaṁ, bhaginiyo, hoti ariyasāvakassa yathābhūtaṁ sammappaññāya passato. Seyyathāpi, bhaginiyo, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā evaṁ vadeyya: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; sammā nu kho so, bhaginiyo, vadamāno vadeyyā”ti? “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Amu hi, bhante, dakkho goghātako vā goghātakantevāsī vā gāviṁ vadhitvā tiṇhena govikantanena gāviṁ saṅkanteyya anupahacca antaraṁ maṁsakāyaṁ anupahacca bāhiraṁ cammakāyaṁ. Yaṁ yadeva tattha antarā vilimaṁsaṁ antarā nhāru antarā bandhanaṁ taṁ tadeva tiṇhena govikantanena sañchindeyya saṅkanteyya sampakanteyya samparikanteyya. Sañchinditvā saṅkantitvā sampakantitvā samparikantitvā vidhunitvā bāhiraṁ cammakāyaṁ teneva cammena taṁ gāviṁ paṭicchādetvā kiñcāpi so evaṁ vadeyya: ‘tathevāyaṁ gāvī saṁyuttā imināva cammenā’ti; atha kho sā gāvī visaṁyuttā teneva cammenā”ti. “Upamā kho me ayaṁ, bhaginiyo, katā atthassa viññāpanāya ayamevettha attho. ‘Antarā maṁsakāyo’ti kho, bhaginiyo, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ; ‘bāhiro cammakāyo’ti kho, bhaginiyo, channetaṁ bāhirānaṁ āyatanānaṁ adhivacanaṁ; ‘antarā vilimaṁsaṁ antarā nhāru antarā bandhanan’ti kho, bhaginiyo, nandīrāgassetaṁ adhivacanaṁ; ‘tiṇhaṁ govikantanan’ti kho, bhaginiyo, ariyāyetaṁ paññāya adhivacanaṁ; yāyaṁ ariyā paññā antarā kilesaṁ antarā saṁyojanaṁ antarā bandhanaṁ sañchindati saṅkantati sampakantati samparikantati. Satta kho panime, bhaginiyo, bojjhaṅgā, yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Katame satta? Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Dhammavicayasambojjhaṅgaṁ bhāveti …pe… vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ime kho, bhaginiyo, satta bojjhaṅgā yesaṁ bhāvitattā bahulīkatattā bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti. Atha kho āyasmā nandako tā bhikkhuniyo iminā ovādena ovaditvā uyyojesi: “gacchatha, bhaginiyo; kālo”ti. Atha kho tā bhikkhuniyo āyasmato nandakassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ nandakaṁ abhivādetvā padakkhiṇaṁ katvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho tā bhikkhuniyo bhagavā etadavoca: “gacchatha, bhikkhuniyo; kālo”ti. Atha kho tā bhikkhuniyo bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantīsu tāsu bhikkhunīsu bhikkhū āmantesi: Soon after those nuns had left, the Buddha addressed the mendicants: “seyyathāpi, bhikkhave, tadahuposathe pannarase na hoti bahuno janassa kaṅkhā vā vimati vā: “Suppose, mendicants, it was the sabbath of the fifteenth day. You wouldn’t get lots of people ‘ūno nu kho cando, puṇṇo nu kho cando’ti, atha kho puṇṇo cando tveva hoti; wondering whether the moon is full or not, since it is obviously full. evameva kho, bhikkhave, tā bhikkhuniyo nandakassa dhammadesanāya attamanā ceva paripuṇṇasaṅkappā ca. In the same way, those nuns were uplifted by Nandaka’s Dhamma teaching, and they found what they’re looking for. Tāsaṁ, bhikkhave, pañcannaṁ bhikkhunisatānaṁ yā pacchimikā bhikkhunī sā sotāpannā avinipātadhammā niyatā sambodhiparāyanā”ti. Even the last of these five hundred nuns is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Nandakovādasuttaṁ niṭṭhitaṁ catutthaṁ. 147. Cūḷarāhulovādasutta The Shorter Advice to Rāhula 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 bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: Then as he was in private retreat this thought came to his mind, “paripakkā kho rāhulassa vimuttiparipācanīyā dhammā. “The qualities that ripen in freedom have ripened in Rāhula. Yannūnāhaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vineyyan”ti. Why don’t I lead him further to the ending of defilements?” Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ rāhulaṁ āmantesi: Then, after the meal, on his return from alms-round, he addressed Venerable Rāhula, “gaṇhāhi, rāhula, nisīdanaṁ; “Rāhula, get your sitting cloth. yena andhavanaṁ tenupasaṅkamissāma divāvihārāyā”ti. Let’s go to the Dark Forest for the day’s meditation.” “Evaṁ, bhante”ti kho āyasmā rāhulo bhagavato paṭissutvā nisīdanaṁ ādāya bhagavantaṁ piṭṭhito piṭṭhito anubandhi. “Yes, sir,” replied Rāhula. Taking his sitting cloth he followed behind the Buddha. Tena kho pana samayena anekāni devatāsahassāni bhagavantaṁ anubandhāni honti: Now at that time many thousands of deities followed the Buddha, thinking, “ajja bhagavā āyasmantaṁ rāhulaṁ uttariṁ āsavānaṁ khaye vinessatī”ti. “Today the Buddha will lead Rāhula further to the ending of defilements!” Atha kho bhagavā andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Then the Buddha plunged deep into the Dark Forest and sat at the root of a tree on the seat spread out. Āyasmāpi kho rāhulo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Rāhula bowed to the Buddha and sat down to one side. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca: The Buddha said to him: “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? cakkhu niccaṁ vā aniccaṁ vā”ti? Is the eye permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? rūpā niccā vā aniccā vā”ti? Are sights permanent or impermanent?” “Aniccā, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? cakkhuviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? Is eye consciousness permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? cakkhusamphasso nicco vā anicco vā”ti? Is eye contact permanent or impermanent?” “Anicco, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi rāhula, sotaṁ niccaṁ vā aniccaṁ vā”ti? “What do you think, Rāhula? Is the ear … “Aniccaṁ, bhante …pe… ghānaṁ niccaṁ vā aniccaṁ vā”ti? nose … “Aniccaṁ, bhante …pe… jivhā niccā vā aniccā vā”ti? tongue … “Aniccā, bhante … kāyo nicco vā anicco vā”ti? body … “Anicco, bhante … mano nicco vā anicco vā”ti? mind permanent or impermanent?” “Anicco, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi rāhula, dhammā niccā vā aniccā vā”ti? “What do you think, Rāhula? Are thoughts permanent or impermanent?” “Aniccā, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if they're impermanent, are they suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if they're impermanent, suffering, and perishable, are they fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi rāhula, manoviññāṇaṁ niccaṁ vā aniccaṁ vā”ti? “What do you think, Rāhula? Is mind consciousness permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi rāhula, manosamphasso nicco vā anicco vā”ti? “What do you think, Rāhula? Is mind contact permanent or impermanent?” “Anicco, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Taṁ kiṁ maññasi, rāhula, “What do you think, Rāhula? yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, tampi niccaṁ vā aniccaṁ vā”ti? Anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact: is that permanent or impermanent?” “Aniccaṁ, bhante”. “Impermanent, sir.” “Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bhante”. “Suffering, sir.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: ‘etaṁ mama, esohamasmi, eso me attā’”ti? ‘This is mine, I am this, this is my self’?” “No hetaṁ, bhante”. “No, sir.” “Evaṁ passaṁ, rāhula, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, yamidaṁ cakkhusamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. “Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, and eye contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by eye contact. Sotasmiṁ nibbindati, saddesu nibbindati …pe… They grow disillusioned with the ear … ghānasmiṁ nibbindati, gandhesu nibbindati … nose … jivhāya nibbindati, rasesu nibbindati … tongue … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … body … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, yamidaṁ manosamphassapaccayā uppajjati vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ tasmimpi nibbindati. mind, thoughts, mind consciousness, and mind contact. And they grow disillusioned with anything included in feeling, perception, choices, and consciousness that arises conditioned by mind contact. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā rāhulo bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Rāhula was happy with what the Buddha said. Imasmiñca pana veyyākaraṇasmiṁ bhaññamāne āyasmato rāhulassa anupādāya āsavehi cittaṁ vimucci. And while this discourse was being spoken, Rāhula’s mind was freed from defilements by not grasping. Tāsañca anekānaṁ devatāsahassānaṁ virajaṁ vītamalaṁ dhammacakkhuṁ udapādi: And the stainless, immaculate vision of the Dhamma arose in those thousands of deities: “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti. “Everything that has a beginning has an end.” Cūḷarāhulovādasuttaṁ niṭṭhitaṁ pañcamaṁ. 148. Chachakkasutta Six By Six 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: “dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmi, yadidaṁ— “Mendicants, I shall teach you the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And I shall reveal a spiritual practice that’s entirely full and pure, namely, cha chakkāni. the six sets of six. 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: “Cha ajjhattikāni āyatanāni veditabbāni, cha bāhirāni āyatanāni veditabbāni, cha viññāṇakāyā veditabbā, cha phassakāyā veditabbā, cha vedanākāyā veditabbā, cha taṇhākāyā veditabbā. “The six interior sense fields should be understood. The six exterior sense fields should be understood. The six classes of consciousness should be understood. The six classes of contact should be understood. The six classes of feeling should be understood. The six classes of craving should be understood. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti— ‘The six interior sense fields should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. There are the sense fields of the eye, ear, nose, tongue, body, and mind. ‘Cha ajjhattikāni āyatanāni veditabbānī’ti— ‘The six interior sense fields should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ paṭhamaṁ chakkaṁ. (1) This is the first set of six. ‘Cha bāhirāni āyatanāni veditabbānī’ti— ‘The six exterior sense fields should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Rūpāyatanaṁ, saddāyatanaṁ, gandhāyatanaṁ, rasāyatanaṁ, phoṭṭhabbāyatanaṁ, dhammāyatanaṁ. There are the sense fields of sights, sounds, smells, tastes, touches, and thoughts. ‘Cha bāhirāni āyatanāni veditabbānī’ti— ‘The six exterior sense fields should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ dutiyaṁ chakkaṁ. (2) This is the second set of six. ‘Cha viññāṇakāyā veditabbā’ti— ‘The six classes of consciousness should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, Eye consciousness arises dependent on the eye and sights. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, Ear consciousness arises dependent on the ear and sounds. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, Nose consciousness arises dependent on the nose and smells. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, Tongue consciousness arises dependent on the tongue and tastes. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, Body consciousness arises dependent on the body and touches. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ. Mind consciousness arises dependent on the mind and thoughts. ‘Cha viññāṇakāyā veditabbā’ti— ‘The six classes of consciousness should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ tatiyaṁ chakkaṁ. (3) This is the third set of six. ‘Cha phassakāyā veditabbā’ti— ‘The six classes of contact should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso; Body consciousness arises dependent on the body and touches. The meeting of the three is contact. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. ‘Cha phassakāyā veditabbā’ti— ‘The six classes of contact should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ catutthaṁ chakkaṁ. (4) This is the fourth set of six. ‘Cha vedanākāyā veditabbā’ti— ‘The six classes of feeling should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Ear consciousness arises dependent on the ear and sounds. The meeting of the three is contact. Contact is a condition for feeling. ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Nose consciousness arises dependent on the nose and smells. The meeting of the three is contact. Contact is a condition for feeling. jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Tongue consciousness arises dependent on the tongue and tastes. The meeting of the three is contact. Contact is a condition for feeling. kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā; Body consciousness arises dependent on the body and touches. The meeting of the three is contact. Contact is a condition for feeling. manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. ‘Cha vedanākāyā veditabbā’ti— ‘The six classes of feeling should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ pañcamaṁ chakkaṁ. (5) This is the fifth set of six. ‘Cha taṇhākāyā veditabbā’ti— ‘The six classes of craving should be understood.’ iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? That’s what I said, but why did I say it? Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā; Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. sotañca paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… Ear consciousness … ghānañca paṭicca gandhe ca uppajjati ghānaviññāṇaṁ … Nose consciousness … jivhañca paṭicca rase ca uppajjati jivhāviññāṇaṁ … Tongue consciousness … kāyañca paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ … Body consciousness … manañca paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for feeling. Feeling is a condition for craving. ‘Cha taṇhākāyā veditabbā’ti— ‘The six classes of craving should be understood.’ iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. That’s what I said, and this is why I said it. Idaṁ chaṭṭhaṁ chakkaṁ. (6) This is the sixth set of six. ‘Cakkhu attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘the eye is self,’ that is not tenable. Cakkhussa uppādopi vayopi paññāyati. The arising and vanishing of the eye is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘cakkhu attā’ti yo vadeyya. the eye is self. Iti cakkhu anattā. So the eye is not self. ‘Rūpā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘sights are self,’ that is not tenable. Rūpānaṁ uppādopi vayopi paññāyati. The arising and vanishing of sights is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘rūpā attā’ti yo vadeyya. sights are self. Iti cakkhu anattā, rūpā anattā. So the eye is not self and sights are not self. ‘Cakkhuviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘eye consciousness is self,’ that is not tenable. Cakkhuviññāṇassa uppādopi vayopi paññāyati. The arising and vanishing of eye consciousness is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘cakkhuviññāṇaṁ attā’ti yo vadeyya. eye consciousness is self. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā. So the eye, sights, and eye consciousness are not self. ‘Cakkhusamphasso attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘eye contact is self,’ that is not tenable. Cakkhusamphassassa uppādopi vayopi paññāyati. The arising and vanishing of eye contact is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘cakkhusamphasso attā’ti yo vadeyya. eye contact is self. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā. So the eye, sights, eye consciousness, and eye contact are not self. ‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘feeling is self,’ that is not tenable. Vedanāya uppādopi vayopi paññāyati. The arising and vanishing of feeling is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘vedanā attā’ti yo vadeyya. feeling is self. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā. So the eye, sights, eye consciousness, eye contact, and feeling are not self. ‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘craving is self,’ that is not tenable. Taṇhāya uppādopi vayopi paññāyati. The arising and vanishing of craving is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘taṇhā attā’ti yo vadeyya. craving is self. Iti cakkhu anattā, rūpā anattā, cakkhuviññāṇaṁ anattā, cakkhusamphasso anattā, vedanā anattā, taṇhā anattā. So the eye, sights, eye consciousness, eye contact, feeling, and craving are not self. ‘Sotaṁ attā’ti yo vadeyya …pe… If anyone says, ‘the ear is self’ … ‘ghānaṁ attā’ti yo vadeyya …pe… ‘the nose is self’ … ‘jivhā attā’ti yo vadeyya …pe… ‘the tongue is self’ … ‘kāyo attā’ti yo vadeyya …pe… ‘the body is self’ … ‘mano attā’ti yo vadeyya taṁ na upapajjati. ‘the mind is self,’ that is not tenable. Manassa uppādopi vayopi paññāyati. The arising and vanishing of the mind is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘mano attā’ti yo vadeyya. the mind is self. Iti mano anattā. So the mind is not self. ‘Dhammā attā’ti yo vadeyya taṁ na upapajjati. If anyone says, ‘thoughts are self’ … Dhammānaṁ uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘dhammā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā. ‘Manoviññāṇaṁ attā’ti yo vadeyya taṁ na upapajjati. ‘mind consciousness is self’ … Manoviññāṇassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘manoviññāṇaṁ attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā. ‘Manosamphasso attā’ti yo vadeyya taṁ na upapajjati. ‘mind contact is self’ … Manosamphassassa uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘manosamphasso attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā. ‘Vedanā attā’ti yo vadeyya taṁ na upapajjati. ‘feeling is self’ … Vedanāya uppādopi vayopi paññāyati. Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. Tasmā taṁ na upapajjati: ‘vedanā attā’ti yo vadeyya. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā. ‘Taṇhā attā’ti yo vadeyya taṁ na upapajjati. ‘craving is self,’ that is not tenable. Taṇhāya uppādopi vayopi paññāyati. The arising and vanishing of craving is evident, Yassa kho pana uppādopi vayopi paññāyati, ‘attā me uppajjati ca veti cā’ti iccassa evamāgataṁ hoti. so it would follow that one’s self arises and vanishes. Tasmā taṁ na upapajjati: That’s why it’s not tenable to claim that ‘taṇhā attā’ti yo vadeyya. craving is self. Iti mano anattā, dhammā anattā, manoviññāṇaṁ anattā, manosamphasso anattā, vedanā anattā, taṇhā anattā. So the mind, thoughts, mind consciousness, mind contact, feeling, and craving are not self. Ayaṁ kho pana, bhikkhave, sakkāyasamudayagāminī paṭipadā— Now, mendicants, this is the way that leads to the origin of identity. cakkhuṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; You regard the eye like this: ‘This is mine, I am this, this is my self.’ rūpe ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; You regard sights … cakkhuviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; eye consciousness … cakkhusamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; eye contact … vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; feeling … taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; craving like this: ‘This is mine, I am this, this is my self.’ sotaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… You regard the ear … ghānaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… nose … jivhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… tongue … kāyaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati …pe… body … manaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, dhamme ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manoviññāṇaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, manosamphassaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, taṇhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. mind … thoughts … mind consciousness … mind contact … feeling … craving like this: ‘This is mine, I am this, this is my self.’ Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā— But this is the way that leads to the cessation of identity. cakkhuṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard the eye like this: ‘This is not mine, I am not this, this is not my self.’ Rūpe ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard sights … Cakkhuviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. eye consciousness … Cakkhusamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. eye contact … Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. feeling … Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. craving like this: ‘This is not mine, I am not this, this is not my self.’ Sotaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… You regard the ear … ghānaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… nose … jivhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… tongue … kāyaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati …pe… body … manaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind like this: ‘This is not mine, I am not this, this is not my self.’ Dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. You regard thoughts … Manoviññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind consciousness … Manosamphassaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. mind contact … Vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. feeling … Taṇhaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. craving like this: ‘This is not mine, I am not this, this is not my self.’ Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it, Tassa rāgānusayo anuseti. the underlying tendency to greed underlies that. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion, Tassa paṭighānusayo anuseti. the underlying tendency to repulsion underlies that. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, Tassa avijjānusayo anuseti. the underlying tendency to ignorance underlies that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s simply impossible to make an end of suffering in the present life. Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe… Ear consciousness … ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe… Nose consciousness … jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe… Tongue consciousness … kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe… Body consciousness … manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. So sukhāya vedanāya phuṭṭho samāno abhinandati abhivadati ajjhosāya tiṭṭhati. When you experience a pleasant feeling, if you approve, welcome, and keep clinging to it, Tassa rāgānusayo anuseti. the underlying tendency to greed underlies that. Dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. When you experience a painful feeling, if you sorrow and wail and lament, beating your breast and falling into confusion, Tassa paṭighānusayo anuseti. the underlying tendency to repulsion underlies that. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. When you experience a neutral feeling, if you don’t truly understand that feeling’s origin, ending, gratification, drawback, and escape, Tassa avijjānusayo anuseti. the underlying tendency to ignorance underlies that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s simply impossible to make an end of suffering in the present life. Cakkhuñca, bhikkhave, paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ, tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Eye consciousness arises dependent on the eye and sights. The meeting of the three is contact. Contact is a condition for the arising of what is felt as pleasant, painful, or neutral. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it, Tassa rāgānusayo nānuseti. the underlying tendency to greed does not underlie that. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion, Tassa paṭighānusayo nānuseti. the underlying tendency to repulsion does not underlie that. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, Tassa avijjānusayo nānuseti. the underlying tendency to ignorance does not underlie that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s totally possible to make an end of suffering in the present life. Sotañca, bhikkhave, paṭicca sadde ca uppajjati sotaviññāṇaṁ …pe…. Ear consciousness … Ghānañca, bhikkhave, paṭicca gandhe ca uppajjati ghānaviññāṇaṁ …pe…. Nose consciousness … Jivhañca, bhikkhave, paṭicca rase ca uppajjati jivhāviññāṇaṁ …pe…. Tongue consciousness … Kāyañca, bhikkhave, paṭicca phoṭṭhabbe ca uppajjati kāyaviññāṇaṁ …pe…. Body consciousness … “Manañca, bhikkhave, paṭicca dhamme ca uppajjati manoviññāṇaṁ tiṇṇaṁ saṅgati phasso, phassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā. Mind consciousness arises dependent on the mind and thoughts. The meeting of the three is contact. Contact is a condition for what is felt as pleasant, painful, or neutral. So sukhāya vedanāya phuṭṭho samāno nābhinandati nābhivadati nājjhosāya tiṭṭhati. When you experience a pleasant feeling, if you don’t approve, welcome, and keep clinging to it, Tassa rāgānusayo nānuseti. the underlying tendency to greed does not underlie that. Dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. When you experience a painful feeling, if you don’t sorrow or wail or lament, beating your breast and falling into confusion, Tassa paṭighānusayo nānuseti. the underlying tendency to repulsion does not underlie that. Adukkhamasukhāya vedanāya phuṭṭho samāno tassā vedanāya samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. When you experience a neutral feeling, if you truly understand that feeling’s origin, ending, gratification, drawback, and escape, Tassa avijjānusayo nānuseti. the underlying tendency to ignorance does not underlie that. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s totally possible to make an end of suffering in the present life. Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako cakkhusmiṁ nibbindati, rūpesu nibbindati, cakkhuviññāṇe nibbindati, cakkhusamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. Seeing this, a learned noble disciple grows disillusioned with the eye, sights, eye consciousness, eye contact, feeling, and craving. Sotasmiṁ nibbindati, saddesu nibbindati …pe… They grow disillusioned with the ear … ghānasmiṁ nibbindati, gandhesu nibbindati … nose … jivhāya nibbindati, rasesu nibbindati … tongue … kāyasmiṁ nibbindati, phoṭṭhabbesu nibbindati … body … manasmiṁ nibbindati, dhammesu nibbindati, manoviññāṇe nibbindati, manosamphasse nibbindati, vedanāya nibbindati, taṇhāya nibbindati. mind, thoughts, mind consciousness, mind contact, feeling, and craving. Nibbindaṁ virajjati, virāgā vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disillusioned, desire fades away. When desire fades away they’re freed. When it is freed, they know it is freed. ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Imasmiṁ kho pana veyyākaraṇasmiṁ bhaññamāne saṭṭhimattānaṁ bhikkhūnaṁ anupādāya āsavehi cittāni vimucciṁsūti. And while this discourse was being spoken, the minds of sixty mendicants were freed from defilements by not grasping. Chachakkasuttaṁ niṭṭhitaṁ chaṭṭhaṁ. 149. Mahāsaḷāyatanikasutta The Great Discourse on the Six Sense Fields 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: “mahāsaḷāyatanikaṁ vo, bhikkhave, desessāmi. “Mendicants, I shall teach you the great discourse on the six sense fields. 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: “Cakkhuṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, rūpe ajānaṁ apassaṁ yathābhūtaṁ, cakkhuviññāṇaṁ ajānaṁ apassaṁ yathābhūtaṁ, cakkhusamphassaṁ ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, cakkhusmiṁ sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati. “Mendicants, when you don’t truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re aroused by desire for these things. Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—grows. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; Their physical and mental stress, kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; torment, kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. and fever grow. So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering. Sotaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… When you don’t truly know and see the ear … ghānaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… nose … jivhaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… tongue … kāyaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ …pe… body … manaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, dhamme, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manoviññāṇaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, manosamphassaṁ, bhikkhave, ajānaṁ apassaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi ajānaṁ apassaṁ yathābhūtaṁ, manasmiṁ sārajjati, dhammesu sārajjati, manoviññāṇe sārajjati, manosamphasse sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi sārajjati. mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you’re aroused by desire for these things. Tassa sārattassa saṁyuttassa sammūḷhassa assādānupassino viharato āyatiṁ pañcupādānakkhandhā upacayaṁ gacchanti. Someone who lives aroused like this—fettered, confused, concentrating on gratification—accumulates the five grasping aggregates for themselves in the future. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pavaḍḍhati. And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—grows. Tassa kāyikāpi darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti; Their physical and mental stress, kāyikāpi santāpā pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti; torment, kāyikāpi pariḷāhā pavaḍḍhanti, cetasikāpi pariḷāhā pavaḍḍhanti. and fever grow. So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering. Cakkhuñca kho, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, rūpe jānaṁ passaṁ yathābhūtaṁ, cakkhuviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, cakkhusamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, cakkhusmiṁ na sārajjati, rūpesu na sārajjati, cakkhuviññāṇe na sārajjati, cakkhusamphasse na sārajjati, yamidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati. When you do truly know and see the eye, sights, eye consciousness, eye contact, and what is felt as pleasant, painful, or neutral that arises conditioned by eye contact, you’re not aroused by desire for these things. Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti. Someone who lives unaroused like this—unfettered, unconfused, concentrating on drawbacks—disperses the the five grasping aggregates for themselves in the future. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. And their craving—which leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms—is given up. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; Their physical and mental stress, kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; torment, kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. and fever are given up. So kāyasukhampi cetosukhampi paṭisaṁvedeti. And they experience physical and mental pleasure. Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; The view of such a person is right view. yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; Their intention is right intention, yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; their effort is right effort, yā tathābhūtassa sati sāssa hoti sammāsati; their mindfulness is right mindfulness, yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. and their immersion is right immersion. Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti. And their actions of body and speech have already been fully purified before. Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati. So this noble eightfold path is fully developed. Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti. When the noble eightfold path is developed, the following are fully developed: the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, and the seven awakening factors. Tassime dve dhammā yuganandhā vattanti— And these two qualities proceed in conjunction: samatho ca vipassanā ca. serenity and discernment. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. They completely understand by direct knowledge those things that should be completely understood by direct knowledge. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. They give up by direct knowledge those things that should be given up by direct knowledge. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. They develop by direct knowledge those things that should be developed by direct knowledge. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. They realize by direct knowledge those things that should be realized by direct knowledge. Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? And what are the things that should be completely understood by direct knowledge? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, You should say: ‘The five grasping aggregates.’ seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. That is: form, feeling, perception, choices, and consciousness. Ime dhammā abhiññā pariññeyyā. These are the things that should be completely understood by direct knowledge. Katame ca, bhikkhave, dhammā abhiññā pahātabbā? And what are the things that should be given up by direct knowledge? Avijjā ca bhavataṇhā ca— Ignorance and craving for continued existence. ime dhammā abhiññā pahātabbā. These are the things that should be given up by direct knowledge. Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? And what are the things that should be developed by direct knowledge? Samatho ca vipassanā ca— Serenity and discernment. ime dhammā abhiññā bhāvetabbā. These are the things that should be developed by direct knowledge. Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? And what are the things that should be realized by direct knowledge? Vijjā ca vimutti ca— Knowledge and freedom. ime dhammā abhiññā sacchikātabbā. These are the things that should be realized by direct knowledge. Sotaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… When you truly know and see the ear … ghānaṁ bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… nose … jivhaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… tongue … kāyaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ …pe… body … manaṁ, bhikkhave, jānaṁ passaṁ yathābhūtaṁ, dhamme jānaṁ passaṁ yathābhūtaṁ, manoviññāṇaṁ jānaṁ passaṁ yathābhūtaṁ, manosamphassaṁ jānaṁ passaṁ yathābhūtaṁ, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi jānaṁ passaṁ yathābhūtaṁ, manasmiṁ na sārajjati, dhammesu na sārajjati, manoviññāṇe na sārajjati, manosamphasse na sārajjati, yamidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tasmimpi na sārajjati. mind, thoughts, mind consciousness, mind contact, and what is felt as pleasant, painful, or neutral that arises conditioned by mind contact, you are not aroused by desire for these things. … Tassa asārattassa asaṁyuttassa asammūḷhassa ādīnavānupassino viharato āyatiṁ pañcupādānakkhandhā apacayaṁ gacchanti. Taṇhā cassa ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, sā cassa pahīyati. Tassa kāyikāpi darathā pahīyanti, cetasikāpi darathā pahīyanti; kāyikāpi santāpā pahīyanti, cetasikāpi santāpā pahīyanti; kāyikāpi pariḷāhā pahīyanti, cetasikāpi pariḷāhā pahīyanti. So kāyasukhampi cetosukhampi paṭisaṁvedeti. Yā tathābhūtassa diṭṭhi sāssa hoti sammādiṭṭhi; yo tathābhūtassa saṅkappo svāssa hoti sammāsaṅkappo; yo tathābhūtassa vāyāmo svāssa hoti sammāvāyāmo; yā tathābhūtassa sati sāssa hoti sammāsati; yo tathābhūtassa samādhi svāssa hoti sammāsamādhi. Pubbeva kho panassa kāyakammaṁ vacīkammaṁ ājīvo suparisuddho hoti. Evamassāyaṁ ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati. Tassa evaṁ imaṁ ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayato cattāropi satipaṭṭhānā bhāvanāpāripūriṁ gacchanti, cattāropi sammappadhānā bhāvanāpāripūriṁ gacchanti, cattāropi iddhipādā bhāvanāpāripūriṁ gacchanti, pañcapi indriyāni bhāvanāpāripūriṁ gacchanti, pañcapi balāni bhāvanāpāripūriṁ gacchanti, sattapi bojjhaṅgā bhāvanāpāripūriṁ gacchanti. Tassime dve dhammā yuganandhā vattanti— samatho ca vipassanā ca. So ye dhammā abhiññā pariññeyyā te dhamme abhiññā parijānāti. Ye dhammā abhiññā pahātabbā te dhamme abhiññā pajahati. Ye dhammā abhiññā bhāvetabbā te dhamme abhiññā bhāveti. Ye dhammā abhiññā sacchikātabbā te dhamme abhiññā sacchikaroti. Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? ‘Pañcupādānakkhandhā’ tissa vacanīyaṁ, seyyathidaṁ— rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime dhammā abhiññā pariññeyyā. Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca— ime dhammā abhiññā pahātabbā. Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca— ime dhammā abhiññā bhāvetabbā. Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca— ime dhammā abhiññā sacchikātabbā”ti. These are the things that should be realized by direct knowledge.” Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants were happy with what the Buddha said. Mahāsaḷāyatanikasuttaṁ niṭṭhitaṁ sattamaṁ. 150. Nagaravindeyyasutta With the People of Nagaravinda Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nagaravindaṁ nāma kosalānaṁ brāhmaṇānaṁ gāmo tadavasari. At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Nagaravinda. Assosuṁ kho nagaravindeyyakā brāhmaṇagahapatikā: The brahmins and householders of Nagaravinda heard, “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ nagaravindaṁ anuppatto. “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Kosalans has arrived at Nagaravinda, together with a large Saṅgha of mendicants. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: He has this good reputation: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. It’s good to see such perfected ones.” Atha kho nagaravindeyyakā brāhmaṇagahapatikā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu. Appekacce bhagavato santike nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu. Appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho nagaravindeyyake brāhmaṇagahapatike bhagavā etadavoca: Then the brahmins and householders of Nagaravinda went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. The Buddha said to them: “Sace vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: “Householders, if wanderers who follow another path were to ask you: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti? ‘What kind of ascetic or brahmin doesn’t deserve honor, respect, reverence, and veneration?’ Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: You should answer them: ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. ‘There are ascetics and brahmins who are not free of greed, hate, and delusion for sights known by the eye, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration. Taṁ kissa hetu? Why is that? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. That’s why they don’t deserve honor, respect, reverence, and veneration. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … There are ascetics and brahmins who are not free of greed, hate, and delusion for sounds known by the ear … ghānaviññeyyesu gandhesu … smells known by the nose … jivhāviññeyyesu rasesu … tastes known by the tongue… kāyaviññeyyesu phoṭṭhabbesu … touches known by the body … manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā. thoughts known by the mind, who are not peaceful inside, and who conduct themselves badly among the good by way of body, speech, and mind. They don’t deserve honor, respect, reverence, and veneration. Taṁ kissa hetu? Why is that? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari apassataṁ. Because we ourselves are not free of these things, so we do not see that they have any higher good conduct than us. Tasmā te bhonto samaṇabrāhmaṇā na sakkātabbā na garukātabbā na mānetabbā na pūjetabbā’ti. That’s why they don’t deserve honor, respect, reverence, and veneration.’ Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha. When questioned by wanderers who follow other paths, that’s how you should answer them. Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: If wanderers who follow other paths were to ask you: ‘kathaṁbhūtā, gahapatayo, samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti? ‘What kind of ascetic or brahmin deserves honor, respect, reverence, and veneration?’ Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: You should answer them: ‘ye te samaṇabrāhmaṇā cakkhuviññeyyesu rūpesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. ‘There are ascetics and brahmins who are free of greed, hate, and delusion for sights known by the eye, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration. Taṁ kissa hetu? Why is that? Mayampi hi cakkhuviññeyyesu rūpesu avītarāgā avītadosā avītamohā, ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. That’s why they deserve honor, respect, reverence, and veneration. Ye te samaṇabrāhmaṇā sotaviññeyyesu saddesu … There are ascetics and brahmins who are free of greed, hate, and delusion for sounds known by the ear … ghānaviññeyyesu gandhesu … smells known by the nose … jivhāviññeyyesu rasesu … tastes known by the tongue … kāyaviññeyyesu phoṭṭhabbesu … touches known by the body … manoviññeyyesu dhammesu vītarāgā vītadosā vītamohā, ajjhattaṁ vūpasantacittā, samacariyaṁ caranti kāyena vācāya manasā, evarūpā samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā. thoughts known by the mind, who are peaceful inside, and who conduct themselves well by way of body, speech, and mind. They deserve honor, respect, reverence, and veneration. Taṁ kissa hetu? Why is that? Mayampi hi manoviññeyyesu dhammesu avītarāgā avītadosā avītamohā ajjhattaṁ avūpasantacittā, samavisamaṁ carāma kāyena vācāya manasā, tesaṁ no samacariyampi hetaṁ uttari passataṁ. Because we ourselves are not free of these things, but we see that they have a higher good conduct than us. Tasmā te bhonto samaṇabrāhmaṇā sakkātabbā garukātabbā mānetabbā pūjetabbā’ti. That’s why they deserve honor, respect, reverence, and veneration. Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha. When questioned by wanderers who follow other paths, that’s how you should answer them. Sace pana vo, gahapatayo, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: If wanderers who follow other paths were to ask you: ‘ke panāyasmantānaṁ ākārā, ke anvayā, yena tumhe āyasmanto evaṁ vadetha? ‘But what reasons and evidence do you have regarding those venerables that justifies saying, Addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti? “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”?’ Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: You should answer them: ‘tathā hi te āyasmanto araññavanapatthāni pantāni senāsanāni paṭisevanti. ‘It’s because those venerables frequent remote lodgings in the wilderness and the forest. Natthi kho pana tattha tathārūpā cakkhuviññeyyā rūpā ye disvā disvā abhirameyyuṁ, natthi kho pana tattha tathārūpā sotaviññeyyā saddā ye sutvā sutvā abhirameyyuṁ, natthi kho pana tattha tathārūpā ghānaviññeyyā gandhā ye ghāyitvā ghāyitvā abhirameyyuṁ, natthi kho pana tattha tathārūpā jivhāviññeyyā rasā ye sāyitvā sāyitvā abhirameyyuṁ, natthi kho pana tattha tathārūpā kāyaviññeyyā phoṭṭhabbā ye phusitvā phusitvā abhirameyyuṁ. In such places there are no sights known by the eye to see and enjoy, there are no sounds known by the ear to hear and enjoy, no odors known by the nose to smell and enjoy, no flavors known by the tongue to taste and enjoy, and no touches known by the body to feel and enjoy. Ime kho no, āvuso, ākārā, ime anvayā, yena mayaṁ evaṁ vadema— These are the reasons and evidence that you have regarding those venerables that justifies saying, addhā te āyasmanto vītarāgā vā rāgavinayāya vā paṭipannā, vītadosā vā dosavinayāya vā paṭipannā, vītamohā vā mohavinayāya vā paṭipannā’ti. “Clearly those venerables are free of greed, hate, and delusion, or practicing to be free of them”.’ Evaṁ puṭṭhā tumhe, gahapatayo, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti. When questioned by wanderers who follow other paths, that’s how you should answer them.” Evaṁ vutte, nagaravindeyyakā brāhmaṇagahapatikā bhagavantaṁ etadavocuṁ: When he had spoken, the brahmins and householders of Nagaravinda said to the Buddha, “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. “Excellent, Master Gotama! Excellent! Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the Teaching clear in many ways. Ete mayaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. We go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. Upāsake no bhavaṁ gotamo dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. From this day forth, may Master Gotama remember us as lay followers who have gone for refuge for life.” Nagaravindeyyasuttaṁ niṭṭhitaṁ aṭṭhamaṁ. 151. Piṇḍapātapārisuddhisutta The Purification of Alms Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed and sat down to one side. The Buddha said to him, “Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. “Sāriputta, your faculties are so very clear, and your complexion is pure and bright. Katamena kho tvaṁ, sāriputta, vihārena etarahi bahulaṁ viharasī”ti? What kind of meditation are you usually practicing these days?” “Suññatāvihārena kho ahaṁ, bhante, etarahi bahulaṁ viharāmī”ti. “Sir, these days I usually practice the meditation on emptiness.” “Sādhu sādhu, sāriputta. “Good, good, Sāriputta! Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. It seems you usually practice the meditation of a great man. Mahāpurisavihāro eso, sāriputta, yadidaṁ— For emptiness is the meditation of a great man. suññatā. Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya: Now, a mendicant might wish: ‘suññatāvihārena bahulaṁ vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘May I usually practice the meditation on emptiness.’ So they should reflect: ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi nu kho me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti? ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sights known by the eye?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi nu kho me tattha sotaviññeyyesu saddesu …pe… ‘Along the path that I went for alms, or in the place I wandered for alms, or along the path that I returned from alms, was there any desire or greed or hate or delusion or repulsion in my heart for sounds known by the ear … ghānaviññeyyesu gandhesu … smells known by the nose … jivhāviññeyyesu rasesu … tastes known by the tongue … kāyaviññeyyesu phoṭṭhabbesu … touches known by the body … manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti? thoughts known by the mind?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘pahīnā nu kho me pañca kāmaguṇā’ti? ‘Have I given up the five kinds of sensual stimulation?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṁ kāmaguṇānaṁ pahānāya vāyamitabbaṁ. they have not given them up, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘pahīnā nu kho me pañca nīvaraṇā’ti? ‘Have I given up the five hindrances?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṁ nīvaraṇānaṁ pahānāya vāyamitabbaṁ. they have not given them up, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘pariññātā nu kho me pañcupādānakkhandhā’ti? ‘Have I completely understood the five grasping aggregates?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṁ upādānakkhandhānaṁ pariññāya vāyamitabbaṁ. they have not completely understood them, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have completely understood them, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘bhāvitā nu kho me cattāro satipaṭṭhānā’ti? ‘Have I developed the four kinds of mindfulness meditation?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṁ satipaṭṭhānānaṁ bhāvanāya vāyamitabbaṁ. they haven’t developed them, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘bhāvitā nu kho me cattāro sammappadhānā’ti? ‘Have I developed the four right efforts … Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṁ sammappadhānānaṁ bhāvanāya vāyamitabbaṁ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘bhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘bhāvitā nu kho me cattāro iddhipādā’ti? the four bases of psychic power … Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṁ iddhipādānaṁ bhāvanāya vāyamitabbaṁ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘bhāvitāni nu kho me pañcindriyānī’ti? the five faculties … Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṁ indriyānaṁ bhāvanāya vāyamitabbaṁ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘bhāvitāni nu kho me pañca balānī’ti? the five powers … Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṁ balānaṁ bhāvanāya vāyamitabbaṁ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘bhāvitā nu kho me satta bojjhaṅgā’ti? the seven awakening factors … Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṁ bojjhaṅgānaṁ bhāvanāya vāyamitabbaṁ. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: ‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: ‘bhāvito nu kho me ariyo aṭṭhaṅgiko maggo’ti? the noble eightfold path?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṁ. they haven’t developed it, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have developed it, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘bhāvitā nu kho me samatho ca vipassanā cā’ti? ‘Have I developed serenity and discernment?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṁ bhāvanāya vāyamitabbaṁ. they haven’t developed them, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities. Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: Furthermore, a mendicant should reflect: ‘sacchikatā nu kho me vijjā ca vimutti cā’ti? ‘Have I realized knowledge and freedom?’ Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: Suppose that, upon checking, a mendicant knows that ‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṁ. they haven’t realized them, they should make an effort to do so. Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: But suppose that, upon checking, a mendicant knows that ‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. they have realized them, they should meditate with rapture and joy, training day and night in skillful qualities. Ye hi keci, sāriputta, atītamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhesuṁ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhesuṁ. Whether in the past, future, or present, all those who purify their alms-food do so by continually checking in this way. Yepi hi keci, sāriputta, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhessanti. Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhenti. Tasmātiha, sāriputta, ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhessāmā’ti— So, Sāriputta, you should all train like this: ‘We shall purify our alms-food by continually checking.’” evañhi vo, sāriputta, sikkhitabban”ti. Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā sāriputto bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Sāriputta was happy with what the Buddha said. Piṇḍapātapārisuddhisuttaṁ niṭṭhitaṁ navamaṁ. 152. Indriyabhāvanāsutta The Development of the Faculties Evaṁ me sutaṁ— So I have heard. ekaṁ samayaṁ bhagavā gajaṅgalāyaṁ viharati suveḷuvane. At one time the Buddha was staying near Kajaṅgalā in a bamboo grove. Atha kho uttaro māṇavo pārāsiviyantevāsī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Then the brahmin student Uttara, a pupil of the brahmin Pārāsariya, approached the Buddha, and exchanged greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ bhagavā etadavoca: When the greetings and polite conversation were over, he sat down to one side. The Buddha said to him, “deseti, uttara, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “Uttara, does Pārāsariya teach his disciples the development of the faculties?” “Deseti, bho gotama, pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. “He does, Master Gotama.” “Yathā kathaṁ pana, uttara, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti? “But how does he teach it?” “Idha, bho gotama, cakkhunā rūpaṁ na passati, sotena saddaṁ na suṇāti— “Master Gotama, it’s when the eye sees no sight and the ear hears no sound. evaṁ kho, bho gotama, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanan”ti. That’s how Pārāsariya teaches his disciples the development of the faculties.” “Evaṁ sante kho, uttara, andho bhāvitindriyo bhavissati, badhiro bhāvitindriyo bhavissati; “In that case, Uttara, a blind person and a deaf person will have developed faculties yathā pārāsiviyassa brāhmaṇassa vacanaṁ. according to what Pārāsariya says. Andho hi, uttara, cakkhunā rūpaṁ na passati, badhiro sotena saddaṁ na suṇātī”ti. For a blind person sees no sight with the eye and a deaf person hears no sound with the ear.” Evaṁ vutte, uttaro māṇavo pārāsiviyantevāsī tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When he said this, Uttara sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say. Atha kho bhagavā uttaraṁ māṇavaṁ pārāsiviyantevāsiṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā āyasmantaṁ ānandaṁ āmantesi: Knowing this, the Buddha addressed Venerable Ānanda, “aññathā kho, ānanda, deseti pārāsiviyo brāhmaṇo sāvakānaṁ indriyabhāvanaṁ, aññathā ca panānanda, ariyassa vinaye anuttarā indriyabhāvanā hotī”ti. “Ānanda, the development of the faculties taught by Pārāsariya is quite different from the supreme development of the faculties in the training of the noble one.” “Etassa, bhagavā, kālo; etassa, sugata, kālo “Now is the time, Blessed One! Now is the time, Holy One. yaṁ bhagavā ariyassa vinaye anuttaraṁ indriyabhāvanaṁ deseyya. Bhagavato sutvā bhikkhū dhāressantī”ti. Let the Buddha teach the supreme development of the faculties in the training of the noble one. The mendicants will listen and remember it.” “Tenahānanda, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. “Well then, Ānanda, listen and pay close attention, I will speak.” “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi. “Yes, sir,” Ānanda replied. Bhagavā etadavoca: The Buddha said this: “Kathañcānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti? “And how, Ānanda, is there the supreme development of the faculties in the training of the noble one? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, cakkhumā puriso ummīletvā vā nimīleyya, nimīletvā vā ummīleyya; It’s like how a person with good sight might open their eyes then shut them; or might shut their eyes then open them. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā cakkhuviññeyyesu rūpesu. In the training of the noble one this is called the supreme development of the faculties regarding sights known by the eye. Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant hears a sound with their ears, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, balavā puriso appakasireneva accharaṁ pahareyya; It’s like how a strong person can effortlessly snap their fingers. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā sotaviññeyyesu saddesu. In the training of the noble one this is called the supreme development of the faculties regarding sounds known by the ear. Puna caparaṁ, ānanda, bhikkhuno ghānena gandhaṁ ghāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant smells an odor with their nose, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, īsakampoṇe padumapalāse udakaphusitāni pavattanti, na saṇṭhanti; It’s like how a drop of water would roll off a gently sloping lotus leaf, and would not stay there. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā ghānaviññeyyesu gandhesu. In the training of the noble one this is called the supreme development of the faculties regarding smells known by the nose. Puna caparaṁ, ānanda, bhikkhuno jivhāya rasaṁ sāyitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant tastes a flavor with their tongue, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, balavā puriso jivhagge kheḷapiṇḍaṁ saṁyūhitvā appakasirena vameyya; It’s like how a strong person who’s formed a glob of spit on the tip of their tongue could easily spit it out. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā jivhāviññeyyesu rasesu. In the training of the noble one this is called the supreme development of the faculties regarding tastes known by the tongue. Puna caparaṁ, ānanda, bhikkhuno kāyena phoṭṭhabbaṁ phusitvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant feels a touch with their body, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; It’s like how a strong person can extend or contract their arm. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā kāyaviññeyyesu phoṭṭhabbesu. In the training of the noble one this is called the supreme development of the faculties regarding touches known by the body. Puna caparaṁ, ānanda, bhikkhuno manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. Furthermore, when a mendicant knows a thought with their mind, liking, disliking, and both liking and disliking come up in them. So evaṁ pajānāti: They understand: ‘uppannaṁ kho me idaṁ manāpaṁ, uppannaṁ amanāpaṁ, uppannaṁ manāpāmanāpaṁ. ‘Liking, disliking, and both liking and disliking have come up in me. Tañca kho saṅkhataṁ oḷārikaṁ paṭiccasamuppannaṁ. That’s conditioned, coarse, and dependently originated. Etaṁ santaṁ etaṁ paṇītaṁ yadidaṁ— But this is peaceful and sublime, namely upekkhā’ti. equanimity.’ Tassa taṁ uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati; Then the liking, disliking, and both liking and disliking that came up in them cease, upekkhā saṇṭhāti. and equanimity becomes stabilized. Seyyathāpi, ānanda, balavā puriso divasaṁsantatte ayokaṭāhe dve vā tīṇi vā udakaphusitāni nipāteyya. It’s like how a strong person could let two or three drops of water fall onto an iron cauldron that had been heated all day. Dandho, ānanda, udakaphusitānaṁ nipāto, atha kho naṁ khippameva parikkhayaṁ pariyādānaṁ gaccheyya; The drops would be slow to fall, but they’d quickly dry up and evaporate. evameva kho, ānanda, yassa kassaci evaṁsīghaṁ evaṁtuvaṭaṁ evaṁappakasirena uppannaṁ manāpaṁ uppannaṁ amanāpaṁ uppannaṁ manāpāmanāpaṁ nirujjhati, upekkhā saṇṭhāti— Such is the speed, the swiftness, the ease with which any liking, disliking, and both liking and disliking at all that came up in them cease, and equanimity becomes stabilized. ayaṁ vuccatānanda, ariyassa vinaye anuttarā indriyabhāvanā manoviññeyyesu dhammesu. In the training of the noble one this is called the supreme development of the faculties regarding thoughts known by the mind. Evaṁ kho, ānanda, ariyassa vinaye anuttarā indriyabhāvanā hoti. That’s how there is the supreme development of the faculties in the training of the noble one. Kathañcānanda, sekho hoti pāṭipado? And how are they a practicing trainee? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. They are horrified, repelled, and disgusted by that. Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them. So tena uppannena manāpena uppannena amanāpena uppannena manāpāmanāpena aṭṭīyati harāyati jigucchati. They are horrified, repelled, and disgusted by that. Evaṁ kho, ānanda, sekho hoti pāṭipado. That’s how they are a practicing trainee. Kathañcānanda, ariyo hoti bhāvitindriyo? And how are they a noble one with developed faculties? Idhānanda, bhikkhuno cakkhunā rūpaṁ disvā uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When a mendicant sees a sight with their eyes, liking, disliking, and both liking and disliking come up in them. So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayaṁ abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Puna caparaṁ, ānanda, bhikkhuno sotena saddaṁ sutvā …pe… When they hear a sound with their ear … ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … manasā dhammaṁ viññāya uppajjati manāpaṁ, uppajjati amanāpaṁ, uppajjati manāpāmanāpaṁ. When they know a thought with their mind, liking, disliking, and both liking and disliking come up in them. So sace ākaṅkhati: ‘paṭikūle appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘appaṭikūle paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūle ca appaṭikūle ca appaṭikūlasaññī vihareyyan’ti, appaṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the unrepulsive in the repulsive and the unrepulsive,’ that’s what they do. Sace ākaṅkhati: ‘appaṭikūle ca paṭikūle ca paṭikūlasaññī vihareyyan’ti, paṭikūlasaññī tattha viharati. If they wish: ‘May I meditate perceiving the repulsive in the unrepulsive and the repulsive,’ that’s what they do. Sace ākaṅkhati: ‘paṭikūlañca appaṭikūlañca tadubhayampi abhinivajjetvā upekkhako vihareyyaṁ sato sampajāno’ti, upekkhako tattha viharati sato sampajāno. If they wish: ‘May I meditate staying equanimous, mindful and aware, rejecting both the repulsive and the unrepulsive,’ that’s what they do. Evaṁ kho, ānanda, ariyo hoti bhāvitindriyo. That’s how they are a noble one with developed faculties. Iti kho, ānanda, desitā mayā ariyassa vinaye anuttarā indriyabhāvanā, desito sekho pāṭipado, desito ariyo bhāvitindriyo. So, Ānanda, I have taught the supreme development of the faculties in the training of the noble one, I have taught the practicing trainee, and I have taught the noble one with developed faculties. Yaṁ kho, ānanda, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Etāni, ānanda, rukkhamūlāni, etāni suññāgārāni, jhāyathānanda, mā pamādattha, mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti. Here are these roots of trees, and here are these empty huts. Practice absorption, Ānanda! Don’t be negligent! Don’t regret it later! This is my instruction to you.” Idamavoca bhagavā. That is what the Buddha said. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda was happy with what the Buddha said. Indriyabhāvanāsuttaṁ niṭṭhitaṁ dasamaṁ. Saḷāyatanavaggo niṭṭhito pañcamo. Tassuddānaṁ Anāthapiṇḍiko channo, puṇṇo nandakarāhulā; Chachakkaṁ saḷāyatanikaṁ, nagaravindeyyasuddhikā; Indriyabhāvanā cāpi, vaggo ovādapañcamoti. Idaṁ vaggānamuddānaṁ Devadahonupado ca, Suññato ca vibhaṅgako; Saḷāyatanoti vaggā, Uparipaṇṇāsake ṭhitāti. Uparipaṇṇāsakaṁ samattaṁ. Tīhi paṇṇāsakehi paṭimaṇḍito sakalo majjhimanikāyo samatto. The Middle Discourses is completed. END Dated c. 500 BCE From suttacentral.net Inscribed by etching.net - PGP ordinal 1534430655325919 Support the preservation of knowledge and culture with Monero (XMR): 876PwzyUV9PGcbySDpDS9aXXEzGwDW1rRjaYoLTuqueTfsDihnAHTUcYmYECAiuG6w9Ak3AHwh31YHwUoKMTLjCfN8wbYYi
Inscription number 34,862,507
Genesis block 809,899
File type text
File size 191.24 KB
Creation date