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Long Discourses 29 – Dīgha Nikāya 29
DN 29 An Impressive Discourse – Pāsādikasutta
[Summary]
So I have heard.
Evaṁ me sutaṁ—
At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to the Sakyan family named Vedhañña.
ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.
Now at that time the Nigaṇṭha Nātaputta had recently passed away at Pāvā.
Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”
“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
You’d think there was nothing but slaughter going on among the Jain ascetics.
Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
And the Nigaṇṭha Nātaputta’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.
Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.
Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:
“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.
Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.
Ānanda said to him,
Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:
“Reverend Cunda, we should see the Buddha about this matter.
“atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.
Come, let’s go to the Buddha and tell him about this.”
Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
“Yes, sir,” replied Cunda.
“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.
Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
“ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato,
tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.
1. The Teaching of the Unawakened
1. Asammāsambuddhappaveditadhammavinaya
“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.
You should say this to them,
So evamassa vacanīyo:
‘You’re fortunate, reverend, you’re so very fortunate!
‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,
For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
In such a case the teacher and the teaching are to blame, but the disciple deserves praise.
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso.
Suppose someone was to say to such a disciple,
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
‘Come on, venerable, practice as taught and pointed out by your teacher.’
‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti.
The one who encourages, the one who they encourage, and the one who practices accordingly all make much bad karma.
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti.
Why is that?
Taṁ kissa hetu?
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
You should say this to them,
So evamassa vacanīyo:
‘It’s your loss, reverend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
In such a case the teacher, the teaching, and the disciple are all to blame.
Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho.
Suppose someone was to say to such a disciple,
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
‘Clearly the venerable is practicing methodically and will succeed in completing that method.’
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much bad karma.
Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti.
Why is that?
Taṁ kissa hetu?
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.
Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
2. The Teaching of the Awakened
2. Sammāsambuddhappaveditadhammavinaya
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.
sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.
You should say this to them,
So evamassa vacanīyo:
‘It’s your loss, reverend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’
Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
In such a case the teacher and the teaching deserve praise, but the disciple is to blame.
Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho.
Suppose someone was to say to such a disciple,
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
‘Come on, venerable, practice as taught and pointed out by your teacher.’
‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti.
The one who encourages, the one who they encourage, and the one who practices accordingly all make much merit.
Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti.
Why is that?
Taṁ kissa hetu?
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.
sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
You should say this to them,
So evamassa vacanīyo:
‘You’re fortunate, reverend, you’re so very fortunate!
‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,
For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’
Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
In such a case the teacher, the teaching, and the disciple all deserve praise.
Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso.
Suppose someone was to say to such a disciple,
Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
‘Clearly the venerable is practicing methodically and will succeed in completing that method.’
‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all make much merit.
Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti.
Why is that?
Taṁ kissa hetu?
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.
Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
3. When Disciples Have Regrets
3. Sāvakānutappasatthu
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
But the disciples haven’t inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
And then their teacher passes away.
Atha nesaṁ satthuno antaradhānaṁ hoti.
When such a teacher has passed away the disciples are tormented by regrets.
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
Why is that?
Taṁ kissa hetu?
They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we didn’t inquire about the meaning, and the spiritual practice was not fully disclosed to us.
‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
And then our teacher passed away.’
Atha no satthuno antaradhānaṁ hotī’ti.
When such a teacher has passed away the disciples are tormented by regrets.
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
4. When Disciples Have No Regrets
4. Sāvakānanutappasatthu
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
The disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
And then their teacher passes away.
Atha nesaṁ satthuno antaradhānaṁ hoti.
When such a teacher has passed away the disciples are free of regrets.
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
Why is that?
Taṁ kissa hetu?
They think: ‘Our teacher was perfected, a fully awakened Buddha.
‘Satthā ca no loke udapādi arahaṁ sammāsambuddho.
His teaching was well explained,
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
we inquired about the meaning, and the spiritual practice was fully disclosed to us.
Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
And then our teacher passed away.’
Atha no satthuno antaradhānaṁ hotī’ti.
When such a teacher has passed away the disciples are free of regrets.
Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
5. On the Incomplete Spiritual Path, Etc.
5. Brahmacariyaaparipūrādikathā
Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life.
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
Then that spiritual path is incomplete in that respect.
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
But when a spiritual path possesses those factors and the teacher is senior,
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
then that spiritual path is complete in that respect.
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary,
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
Then that spiritual path is incomplete in that respect.
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
then that spiritual path is complete in that respect.
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks.
Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
But there are no competent middle monks,
No ca khvassa majjhimā bhikkhū sāvakā honti …pe…
junior monks,
majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe…
senior nuns,
navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe…
middle nuns,
therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe…
junior nuns,
majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe…
celibate white-clothed laymen,
navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe…
white-clothed laymen enjoying sensual pleasures,
upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe…
celibate white-clothed laywomen,
upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe…
white-clothed laywomen enjoying sensual pleasures. …
upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe…
There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans …
upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe…
the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material possessions and fame.
brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ.
Then that spiritual path is incomplete in that respect.
Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,
Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
middle monks,
Majjhimā cassa bhikkhū sāvakā honti …
junior monks,
navā cassa bhikkhū sāvakā honti …
senior nuns,
therā cassa bhikkhuniyo sāvikā honti …
middle nuns,
majjhimā cassa bhikkhuniyo sāvikā honti …
junior nuns,
navā cassa bhikkhuniyo sāvikā honti …
celibate laymen,
upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino.
laymen enjoying sensual pleasures,
Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …
celibate laywomen,
upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …
laywomen enjoying sensual pleasures,
upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …
and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material possessions and fame,
brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca.
then that spiritual path is complete in that respect.
Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened.
Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho.
The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.
Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
My disciples have inquired about the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.
Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.
Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.
I have today disciples who are competent senior monks,
Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
middle monks,
Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā …
junior monks,
santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …
senior nuns,
santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …
middle nuns,
santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …
junior nuns,
santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …
celibate laymen,
santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …
laymen enjoying sensual pleasures,
santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …
celibate laywomen,
santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …
and laywomen enjoying sensual pleasures.
santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …
Today my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.
etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.
Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material possessions and fame like me.
Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ.
Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material possessions and fame like the bhikkhu Saṅgha.
Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno;
nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho.
And if there’s any spiritual path of which it may be rightly said that
Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:
it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded,
‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.
it’s of this spiritual path that this should be said.
Idameva taṁ sammā vadamāno vadeyya:
‘sabbākārasampannaṁ …pe… suppakāsitan’ti.
Uddaka, son of Rāma, used to say:
Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati:
‘Seeing, one does not see.’
‘passaṁ na passatī’ti.
But seeing what does one not see?
Kiñca passaṁ na passatīti?
You can see the blade of a well-sharpened razor, but not the edge.
Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.
Thus it is said:
Idaṁ vuccati:
‘Seeing, one does not see.’
‘passaṁ na passatī’ti.
But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only concerning a razor.
Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya.
If there’s anything of which it may be rightly said:
Yañca taṁ, cunda, sammā vadamāno vadeyya:
‘Seeing, one does not see,’ it’s of this that it should be said.
‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya:
‘passaṁ na passatī’ti.
Seeing what does one not see?
Kiñca passaṁ na passatīti?
One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded.
Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati.
One does not see this: anything that, were it to be removed, would make it purer.
Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati.
One does not see this: anything that, were it to be added, would make it more complete.
Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati.
Thus it is rightly said:
Idaṁ vuccati, cunda:
‘Seeing, one does not see.’
‘passaṁ na passatī’ti.
Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:
‘sabbākārasampannaṁ …pe…
brahmacariyaṁ suppakāsitan’ti.
Idameva taṁ sammā vadamāno vadeyya:
‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.
6. Teachings Should be Recited in Concert
6. Saṅgāyitabbadhamma
So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
And what are those things I have taught from my direct knowledge?
Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.
Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
These are the things I have taught from my own direct knowledge.
Ime kho te, cunda, dhammā mayā abhiññā desitā.
Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
7. Reaching Agreement
7. Saññāpetabbavidhi
Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha.
Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya.
Now, you might think,
Tatra ce tumhākaṁ evamassa:
‘This venerable misconstrues the meaning and mistakes the phrasing.’
‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.
You should neither approve nor dismiss them, but say,
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
Suppose they reply,
So ce evaṁ vadeyya:
‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’
‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing.
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Now, you might think,
Tatra ce tumhākaṁ evamassa:
‘This venerable misconstrues the meaning but gets the phrasing right.’
‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.
You should neither approve nor dismiss them, but say,
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’
‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
Suppose they reply,
So ce evaṁ vadeyya:
‘This meaning fits the phrasing better than that.’
‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
Without flattering or rebuking, you should carefully convince them by examining that meaning.
So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Now, you might think,
Tatra ce tumhākaṁ evamassa:
‘This venerable construes the meaning correctly but mistakes the phrasing.’
‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.
You should neither approve nor dismiss them, but say,
Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’
‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?
Suppose they reply,
So ce evaṁ vadeyya:
‘This phrasing fits the meaning better than that.’
‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.
Without flattering or rebuking, you should carefully convince them by examining that phrasing.
So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.
Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Now, you might think,
Tatra ce tumhākaṁ evamassa:
‘This venerable construes the meaning correctly and gets the phrasing right.’
‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.
Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,
Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ;
and then say to them,
tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo:
‘We are fortunate, reverend, so very fortunate
‘lābhā no, āvuso, suladdhaṁ no, āvuso,
to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’
ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.
8. The Reasons for Allowing Requisites
8. Paccayānuññātakāraṇa
Cunda, I do not teach you solely for restraining defilements that affect the present life.
Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.
Nor do I teach solely for protecting against defilements that affect lives to come.
Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.
I teach both for restraining defilements that affect the present life and
Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;
protecting against defilements that affect lives to come.
samparāyikānañca āsavānaṁ paṭighātāya.
And that’s why I have allowed robes for you that suffice
Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.
I have allowed almsfood for you that suffices
Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so
only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.
yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.
I have allowed lodgings for you that suffice
Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.
yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
I have allowed medicines and supplies for the sick for you that suffice
Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so
only for the sake of warding off the pains of illness and to promote good health.
yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.
9. Indulgence in Pleasure
9. Sukhallikānuyoga
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetics who follow the Sakyan live indulging in pleasure.’
‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘What is that indulgence in pleasure?
‘katamo so, āvuso, sukhallikānuyogo?
For there are many different kinds of indulgence in pleasure.’
Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
What four?
Katame cattāro?
It’s when some fool makes themselves happy and pleased by killing living creatures.
Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti.
This is the first kind of indulgence in pleasure.
Ayaṁ paṭhamo sukhallikānuyogo.
Furthermore, someone makes themselves happy and pleased by theft.
Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti.
This is the second kind of indulgence in pleasure.
Ayaṁ dutiyo sukhallikānuyogo.
Furthermore, someone makes themselves happy and pleased by lying.
Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti.
This is the third kind of indulgence in pleasure.
Ayaṁ tatiyo sukhallikānuyogo.
Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.
Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
This is the fourth kind of indulgence in pleasure.
Ayaṁ catuttho sukhallikānuyogo.
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
They should be told, ‘Not so!’
Te vo ‘mā hevaṁ’ tissu vacanīyā.
It isn’t right to say that about you; it misrepresents you with an untruth.
Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.
These four kinds of indulgence in pleasure, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
What four?
Katame cattāro?
It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
This is the first kind of indulgence in pleasure.
Ayaṁ paṭhamo sukhallikānuyogo.
Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption. It has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
This is the second kind of indulgence in pleasure.
Ayaṁ dutiyo sukhallikānuyogo.
Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
This is the third kind of indulgence in pleasure.
Ayaṁ tatiyo sukhallikānuyogo.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.
Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
This is the fourth kind of indulgence in pleasure.
Ayaṁ catuttho sukhallikānuyogo.
These are the four kinds of indulgence in pleasure which, when developed and cultivated, lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.
Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’
‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
They should be told, ‘Exactly so!’
Te vo ‘evaṁ’ tissu vacanīyā.
It’s right to say that about you; it doesn’t misrepresent you with an untruth.
Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.
10. The Benefits of Indulgence in Pleasure
10. Sukhallikānuyogānisaṁsa
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’
‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Four benefits may be expected by those who live indulging in pleasure in these four ways.
‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.
What four?
Katame cattāro?
Firstly, with the ending of three fetters a bhikkhu becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
This is the first fruit and benefit.
Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.
Furthermore, a bhikkhu—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering.
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.
This is the second fruit and benefit.
Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.
Furthermore, with the ending of the five lower fetters, a bhikkhu is reborn spontaneously and will become extinguished there, not liable to return from that world.
Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.
This is the third fruit and benefit.
Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.
Furthermore, a bhikkhu realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
This is the fourth fruit and benefit.
Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso.
These four benefits may be expected by those who live indulging in pleasure in these four ways.’
Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.
11. Things Impossible for the Perfected
11. Khīṇāsavaabhabbaṭhāna
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetics who follow the Sakyan are inconsistent.’
‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable.
Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;
In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.
evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
A bhikkhu who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—can’t transgress in nine respects.
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ.
A bhikkhu with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they did as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.
Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ.
A bhikkhu who is perfected can’t transgress in these nine respects.’
Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
12. Questions and Answers
12. Pañhābyākaraṇa
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’
‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?
Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.
Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.
Regarding the past, the Realized One has knowledge stemming from memory.
Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti;
He recollects as far as he wants.
so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.
Regarding the future, the Realized One has the knowledge born of awakening:
Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati:
‘This is my last rebirth. Now there are no more future lives.’
‘ayamantimā jāti, natthi dāni punabbhavo’ti.
If a question about the past is untrue, false, and pointless, the Realized One does not reply.
Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
If a question about the past is true and substantive, but pointless, he does not reply.
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
If a question about the past is true, substantive, and beneficial, he knows the right time to reply.
Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
And the Realized One replies to questions about the future or the present in the same way.
Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya.
Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.
Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, sought, and explored by the mind, all that has been understood by the Realized One.
Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,
That’s why he’s called the ‘Realized One’.
tasmā ‘tathāgato’ti vuccati.
From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—through the element of extinguishment with nothing left over—everything he speaks, says, and expresses is real, not otherwise.
Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,
That’s why he’s called the ‘Realized One’.
tasmā ‘tathāgato’ti vuccati.
The Realized One does as he says, and says as he does.
Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.
Since this is so, that’s why he’s called the ‘Realized One’.
Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.
In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
13. The Undeclared Points
13. Abyākataṭṭhāna
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘Is this your view: “A Realized One exists after death. This is the only truth, other ideas are silly”?’
‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Reverend, this has not been declared by the Buddha.’
‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
The wanderers might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘This too has not been declared by the Buddha.’
‘etampi kho, āvuso, bhagavatā abyākataṁ:
“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
The wanderers might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘This too has not been declared by the Buddha.’
‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
The wanderers might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘This too has not been declared by the Buddha.’
‘etampi kho, āvuso, bhagavatā abyākataṁ:
“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.
The wanderers might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘But why has this not been declared by the ascetic Gotama?’
‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it hasn’t been declared by the Buddha.’
‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti.
14. The Declared Points
14. Byākataṭṭhāna
It’s possible that wanderers who follow other paths might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘But what has been declared by the ascetic Gotama?’
‘kiṁ panāvuso, samaṇena gotamena byākatan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘What has been declared by the Buddha is this: “This is suffering”—“This is the origin of suffering”—“This is the cessation of suffering”—“This is the practice that leads to the cessation of suffering.”’
‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.
The wanderers might say,
Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
‘But why has this been declared by the ascetic Gotama?’
‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?
You should say to them,
Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.’
‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan’ti.
15. Views of the Past
15. Pubbantasahagatadiṭṭhinissaya
Cunda, I have explained to you as they should be explained the views that some rely on regarding the past.
Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
Shall I explain them to you in the wrong way?
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
I have explained to you as they should be explained the views that some rely on regarding the future.
Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
Shall I explain them to you in the wrong way?
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
What are the views that some rely on regarding the past?
Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
There are some ascetics and brahmins who have this doctrine and view:
Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
There are some ascetics and brahmins who have this doctrine and view:
Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘The self and the cosmos are not eternal,
‘asassato attā ca loko ca …pe…
or both eternal and not eternal,
sassato ca asassato ca attā ca loko ca …
or neither eternal nor not eternal.
neva sassato nāsassato attā ca loko ca …
The self and the cosmos are made by oneself,
sayaṅkato attā ca loko ca …
or made by another,
paraṅkato attā ca loko ca …
or made by both oneself and another,
sayaṅkato ca paraṅkato ca attā ca loko ca …
or they have arisen by chance, not made by oneself or another.
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti.
Pleasure and pain are eternal,
‘Sassataṁ sukhadukkhaṁ …
or not eternal,
asassataṁ sukhadukkhaṁ …
or both eternal and not eternal,
sassatañca asassatañca sukhadukkhaṁ …
or neither eternal nor not eternal.
nevasassataṁ nāsassataṁ sukhadukkhaṁ …
Pleasure and pain are made by oneself,
sayaṅkataṁ sukhadukkhaṁ …
or made by another,
paraṅkataṁ sukhadukkhaṁ …
or made by both oneself and another,
sayaṅkatañca paraṅkatañca sukhadukkhaṁ …
or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.
Regarding this, I go up to the ascetics and brahmins whose view is that
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
the self and the cosmos are eternal,
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
and say,
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘Reverends, is this what you say,
‘atthi nu kho idaṁ, āvuso, vuccati:
“The self and the cosmos are eternal”?’
“sassato attā ca loko cā”’ti?
But when they say, ‘Yes!
Yañca kho te evamāhaṁsu:
This is the only truth, other ideas are silly,’
‘idameva saccaṁ moghamaññan’ti.
I don’t acknowledge that.
Taṁ tesaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there are beings who have different opinions on this topic.
Aññathāsaññinopi hettha, cunda, santeke sattā.
I don’t see any such expositions that are equal to my own, still less superior.
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
Rather, I am the one who is superior when it comes to the higher exposition.
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘asassato attā ca loko ca …
sassato ca asassato ca attā ca loko ca …
nevasassato nāsassato attā ca loko ca …
sayaṅkato attā ca loko ca …
paraṅkato attā ca loko ca …
sayaṅkato ca paraṅkato ca attā ca loko ca …
asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca …
sassataṁ sukhadukkhaṁ …
asassataṁ sukhadukkhaṁ …
sassatañca asassatañca sukhadukkhaṁ …
nevasassataṁ nāsassataṁ sukhadukkhaṁ …
sayaṅkataṁ sukhadukkhaṁ …
paraṅkataṁ sukhadukkhaṁ …
sayaṅkatañca paraṅkatañca sukhadukkhaṁ …
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘atthi nu kho idaṁ, āvuso, vuccati:
“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti?
Yañca kho te evamāhaṁsu:
‘idameva saccaṁ moghamaññan’ti.
And in each case, I don’t acknowledge that.
Taṁ tesaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there are beings who have different opinions on this topic.
Aññathāsaññinopi hettha, cunda, santeke sattā.
I don’t see any such expositions that are equal to my own, still less superior.
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
Rather, I am the one who is superior when it comes to the higher exposition.
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
These are the views that some rely on regarding the past.
Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
16. Views of the Future
16. Aparantasahagatadiṭṭhinissaya
What are the views that some rely on regarding the future?
Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
There are some ascetics and brahmins who have this doctrine and view:
Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘The self is physical and well after death,
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
or it is non-physical,
‘arūpī attā hoti …
or both physical and non-physical,
rūpī ca arūpī ca attā hoti …
or neither physical nor non-physical,
nevarūpī nārūpī attā hoti …
or percipient,
saññī attā hoti …
or non-percipient,
asaññī attā hoti …
or neither percipient nor non-percipient,
nevasaññīnāsaññī attā hoti …
or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
Regarding this, I go up to the ascetics and brahmins whose view is that
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
the self is physical and well after death,
‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
and say,
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘Reverends, is this what you say,
‘atthi nu kho idaṁ, āvuso, vuccati:
“The self is physical and well after death”?’
“rūpī attā hoti arogo paraṁ maraṇā”’ti?
But when they say, ‘Yes!
Yañca kho te evamāhaṁsu:
This is the only truth, other ideas are silly,’
‘idameva saccaṁ moghamaññan’ti.
I don’t acknowledge that.
Taṁ tesaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there are beings who have different opinions on this topic.
Aññathāsaññinopi hettha, cunda, santeke sattā.
I don’t see any such expositions that are equal to my own, still less superior.
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
Rather, I am the one who is superior when it comes to the higher exposition.
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.
Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
‘arūpī attā hoti …
rūpī ca arūpī ca attā hoti …
nevarūpīnārūpī attā hoti …
saññī attā hoti …
asaññī attā hoti …
nevasaññīnāsaññī attā hoti …
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
‘atthi nu kho idaṁ, āvuso, vuccati:
“attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti?
Yañca kho te, cunda, evamāhaṁsu:
‘idameva saccaṁ moghamaññan’ti.
And in each case, I don’t acknowledge that.
Taṁ tesaṁ nānujānāmi.
Why is that?
Taṁ kissa hetu?
Because there are beings who have different opinions on this topic.
Aññathāsaññinopi hettha, cunda, santeke sattā.
I don’t see any such expositions that are equal to my own, still less superior.
Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo.
Rather, I am the one who is superior when it comes to the higher exposition.
Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
These are the views that some rely on regarding the future, which I have explained to you as they should be explained.
Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
Shall I explain them to you in the wrong way?
Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future.
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā.
What four?
Katame cattāro?
It’s when a bhikkhu meditates by observing an aspect of the body—keen, aware, and mindful, rid of desire and aversion for the world.
Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
They meditate observing an aspect of feelings …
Vedanāsu vedanānupassī …pe…
mind …
citte cittānupassī …pe…
dhamma—keen, aware, and mindful, rid of desire and aversion for the world.
dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.”
Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.
Now at that time Venerable Upavāṇa was standing behind the Buddha fanning him.
Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
He said to the Buddha,
Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca:
“It’s incredible, sir, it’s amazing!
“acchariyaṁ, bhante, abbhutaṁ, bhante.
This exposition of the teaching is impressive, sir,
Pāsādiko vatāyaṁ, bhante, dhammapariyāyo;
it is very impressive. Sir, what is the name of this exposition of the teaching?”
supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti?
“Well, Upavāṇa, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”
“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti.
That is what the Buddha said.
Idamavoca bhagavā.
Satisfied, Venerable Upavāṇa was happy with what the Buddha said.
Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.
Pāsādika Sutta: The Delightful Discourse. A discussion of good and bad teachers, and why the Buddha has not revealed certain points.