MN 22 The Simile of the Snake – Alagaddūpamasutta

Medium Discourses Collection 22 – Majjhima Nikāya 22

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

2.1

Now at that time a bhikkhu called Ariṭtha, who had previously been a vulture trapper, had the following harmful misconception:

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:

2.2

“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

2.3

Several bhikkhū heard about this.

Assosuṁ kho sambahulā bhikkhū:

2.4

“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

2.5

“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

3.1

They went up to Ariṭṭha and said to him,

Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:

3.2

“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception:

“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

3.3

‘As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them’?”

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

3.4

“Absolutely, reverends. As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

3.5

Then, wishing to dissuade Ariṭṭha from his view, the bhikkhū pursued, pressed, and grilled him,

Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:

3.6

“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

3.7

In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

3.8

The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

3.9

With the similes of a skeleton …

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …

3.10

a lump of meat …

maṁsapesūpamā kāmā vuttā bhagavatā …

3.11

a grass torch …

tiṇukkūpamā kāmā vuttā bhagavatā …

3.12

a pit of glowing coals …

aṅgārakāsūpamā kāmā vuttā bhagavatā …

3.13

a dream …

supinakūpamā kāmā vuttā bhagavatā …

3.14

borrowed goods …

yācitakūpamā kāmā vuttā bhagavatā …

3.15

fruit on a tree …

rukkhaphalūpamā kāmā vuttā bhagavatā …

3.16

a butcher’s knife and chopping block …

asisūnūpamā kāmā vuttā bhagavatā …

3.17

a staking sword …

sattisūlūpamā kāmā vuttā bhagavatā …

3.18

a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

3.19

But even though the bhikkhū pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on stating it.

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:

3.20

“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.

3.21

When they weren’t able to dissuade Ariṭṭha from his view, the bhikkhū went to the Buddha, bowed, sat down to one side, and told him what had happened.

Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

3.22

“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

3.23

“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

3.24

Assumha kho mayaṁ, bhante:

3.25

‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—

3.26

“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

3.27

Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha:

3.28

‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—

3.29

“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?

3.30

Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:

3.31

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

3.32

Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:

3.33

‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.

3.34

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.

3.35

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

3.36

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…

3.37

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.

3.38

Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:

3.39

‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.

4.1

Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.

5.1

So the Buddha addressed a certain monk,

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:

5.2

“Please, monk, in my name tell the bhikkhu Ariṭṭha, formerly a vulture trapper, that

“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:

5.3

the teacher summons him.”

‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.

5.4

“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him,

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:

5.5

“Reverend Ariṭṭha, the teacher summons you.”

“satthā taṁ, āvuso ariṭṭha, āmantetī”ti.

5.6

“Yes, reverend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:

5.7

“Is it really true, Ariṭṭha, that you have such a harmful misconception:

“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:

5.8

‘As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them’?”

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?

5.9

“Absolutely, sir. As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.

6.1

“Silly man, who on earth have you ever known me to teach in that way?

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?

6.2

Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them?

Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.

6.3

I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

6.4

With the similes of a skeleton …

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …

6.5

a lump of meat …

maṁsapesūpamā kāmā vuttā mayā …

6.6

a grass torch …

tiṇukkūpamā kāmā vuttā mayā …

6.7

a pit of glowing coals …

aṅgārakāsūpamā kāmā vuttā mayā …

6.8

a dream …

supinakūpamā kāmā vuttā mayā …

6.9

borrowed goods …

yācitakūpamā kāmā vuttā mayā …

6.10

fruit on a tree …

rukkhaphalūpamā kāmā vuttā mayā …

6.11

a butcher’s knife and chopping block …

asisūnūpamā kāmā vuttā mayā …

6.12

a staking sword …

sattisūlūpamā kāmā vuttā mayā …

6.13

a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

6.14

But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.

6.15

This will be for your lasting harm and suffering.”

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.

7.1

Then the Buddha said to the bhikkhū,

Atha kho bhagavā bhikkhū āmantesi:

7.2

“What do you think, bhikkhū?

“Taṁ kiṁ maññatha, bhikkhave,

7.3

Has this bhikkhu Ariṭṭha kindled even a spark of wisdom in this teaching and training?”

api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?

7.4

“How could that be, sir?

“Kiñhi siyā, bhante;

7.5

No, sir.”

no hetaṁ, bhante”ti.

7.6

When this was said, Ariṭṭha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.

Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.

7.7

Knowing this, the Buddha said,

Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:

7.8

“Silly man, you will be known by your own harmful misconception.

“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.

7.9

I’ll question the bhikkhū about this.”

Idhāhaṁ bhikkhū paṭipucchissāmī”ti.

8.1

Then the Buddha said to the bhikkhū,

Atha kho bhagavā bhikkhū āmantesi:

8.2

“Bhikkhū, do you understand my teachings as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”

“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?

8.3

“No, sir.

“No hetaṁ, bhante.

8.4

For in many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.

Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;

8.5

alañca pana te paṭisevato antarāyāya.

8.6

The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

8.7

With the similes of a skeleton …

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…

8.8

a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.

8.9

“Good, good, bhikkhū! It’s good that you understand my teaching like this.

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.

8.10

For in many ways I have said that obstructive acts are obstructive …

Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.

8.11

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

8.12

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…

8.13

I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

8.14

But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and makes much bad karma.

Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.

8.15

This will be for his lasting harm and suffering.

Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.

9.1

Truly, bhikkhū, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts.

So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.

10.1

Take a foolish person who memorizes the teaching—

Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—

10.2

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

10.3

But they don’t examine the meaning of those teachings with wisdom,

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.

10.4

and so don’t come to a considered acceptance of them.

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.

10.5

They just memorize the teaching for the sake of finding fault and winning debates.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.

10.6

They don’t realize the goal for which they memorized them.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.

10.7

Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

10.8

Why is that?

Taṁ kissa hetu?

10.9

Because of their wrong grasp of the teachings.

Duggahitattā, bhikkhave, dhammānaṁ.

10.10

Suppose there was a person in need of a snake. And while wandering in search of a snake

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.

10.11

they’d see a big snake,

So passeyya mahantaṁ alagaddaṁ.

10.12

and grasp it by the coil or the tail.

Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.

10.13

But that snake would twist back and bite them on the hand or the arm or limb,

Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.

10.14

resulting in death or deadly pain.

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

10.15

Why is that?

Taṁ kissa hetu?

10.16

Because of their wrong grasp of the snake.

Duggahitattā, bhikkhave, alagaddassa.

10.17

In the same way, a foolish person memorizes the teaching …

Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—

10.18

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

10.19

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.

10.20

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.

10.21

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.

10.22

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.

10.23

and those teachings lead to their lasting harm and suffering.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.

10.24

Why is that?

Taṁ kissa hetu?

10.25

Because of their wrong grasp of the teachings.

Duggahitattā, bhikkhave, dhammānaṁ.

11.1

Now, take a gentleman who memorizes the teaching—

Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—

11.2

statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

11.3

And once he’s memorized them, he examines their meaning with wisdom,

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.

11.4

and comes to a considered acceptance of them.

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.

11.5

He doesn’t memorize the teaching for the sake of finding fault and winning debates.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.

11.6

He realizes the goal for which he memorized them.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.

11.7

Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.

Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.

11.8

Why is that?

Taṁ kissa hetu?

11.9

Because of his correct grasp of the teachings.

Suggahitattā bhikkhave dhammānaṁ.

11.10

Suppose there was a person in need of a snake. And while wandering in search of a snake

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.

11.11

they’d see a big snake,

So passeyya mahantaṁ alagaddaṁ.

11.12

and hold it down carefully with a cleft stick.

Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.

11.13

Only then would they correctly grasp it by the neck.

Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.

11.14

And even though that snake might wrap its coils around that person’s hand or arm or some other limb, that wouldn’t result in death or deadly pain.

Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.

11.15

Why is that?

Taṁ kissa hetu?

11.16

Because of their correct grasp of the snake.

Suggahitattā, bhikkhave, alagaddassa.

11.17

In the same way, a gentleman memorizes the teaching …

Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—

11.18

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.

11.19

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.

11.20

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.

11.21

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.

11.22

Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.

11.23

and those teachings lead to his lasting welfare and happiness.

Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.

11.24

Why is that?

Taṁ kissa hetu?

11.25

Because of his correct grasp of the teachings.

Suggahitattā, bhikkhave, dhammānaṁ.

12.1

So, bhikkhū, when you understand what I’ve said, you should remember it accordingly.

Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.

12.2

But if I’ve said anything that you don’t understand, you should ask me about it, or some competent bhikkhū.

Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.

13.1

Bhikkhū, I will teach you how the Dhamma is similar to a raft: it’s for crossing over, not for holding on.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.

13.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.

13.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

13.4

The Buddha said this:

Bhagavā etadavoca:

13.5

“Suppose there was a person traveling along the road.

“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.

13.6

They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril.

So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;

13.7

But there was no ferryboat or bridge for crossing over.

na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.

13.8

They’d think,

Tassa evamassa:

13.9

‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;

13.10

natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.

13.11

‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti.

13.12

And so they’d do exactly that.

Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.

13.13

And when they’d crossed over to the far shore, they’d think,

Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:

13.14

‘This raft has been very helpful to me.

‘bahukāro kho me ayaṁ kullo;

13.15

Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore.

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.

13.16

Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’

Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.

13.17

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

13.18

Would that person be doing what should be done with that raft?”

api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?

13.19

“No, sir.”

“No hetaṁ, bhante”.

13.20

“And what, bhikkhū, should that person do with the raft?

“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?

13.21

When they’d crossed over they should think,

Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:

13.22

‘This raft has been very helpful to me. …

‘bahukāro kho me ayaṁ kullo;

13.23

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.

13.24

Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’

Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti.

13.25

That’s what that person should do with the raft.

Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.

13.26

In the same way, I have taught how the teaching is similar to a raft: it’s for crossing over, not for holding on.

Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.

14.1

By understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.

15.1

Bhikkhū, there are these six grounds for views.

Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.

15.2

What six?

Katamāni cha?

15.3

Take an uneducated average person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen noble persons, and are neither skilled nor trained in the teaching of the noble persons.

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,

15.4

They regard form like this: ‘This is mine, I am this, this is me (my essence).’

rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

15.5

They also regard feeling …

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

15.6

perception …

saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

15.7

actions done with defilement …

saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

15.8

whatever is seen, heard, thought, known, sought, and explored by the mind like this: ‘This is mine, I am this, this is me (my essence).’

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;

15.9

And the same for this ground for views:

yampi taṁ diṭṭhiṭṭhānaṁ—

15.10

‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—

15.11

They also regard this: ‘This is mine, I am this, this is me (my essence).’

tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.

16.1

But an educated noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen noble persons, and are skilled and trained in the teaching of the noble persons.

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,

16.2

They regard form like this: ‘This is not mine, I am not this, this is not me (my essence).’ [na meso attā = na me eso attā or this is not my essence]

rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

16.3

They also regard feeling …

vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

16.4

perception …

saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

16.5

actions done with defilement …

saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

16.6

whatever is seen, heard, thought, known, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not me (my essence).’

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;

16.7

And the same for this ground for views:

yampi taṁ diṭṭhiṭṭhānaṁ—

16.8

‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—

16.9

They also regard this: ‘This is not mine, I am not this, this is not me (my essence).’

tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.

17.1

Seeing in this way they’re not anxious about what doesn’t exist.”

So evaṁ samanupassanto asati na paritassatī”ti.

18.1

When he said this, one of the bhikkhū asked the Buddha,

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:

18.2

“Sir, can there be anxiety about what doesn’t exist externally?”

“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?

18.3

“There can, bhikkhu,” said the Buddha.

“Siyā, bhikkhū”ti—bhagavā avoca.

18.4

“It’s when someone thinks,

“Idha bhikkhu ekaccassa evaṁ hoti:

18.5

‘Oh, but it used to be mine, and it is mine no more.

‘ahu vata me, taṁ vata me natthi;

18.6

Oh, but it could be mine, and I will get it no more.’

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.

18.7

They sorrow and wail and lament, beating their breast and falling into confusion.

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

18.8

That’s how there is anxiety about what doesn’t exist externally.”

Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.

19.1

“But can there be no anxiety about what doesn’t exist externally?”

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?

19.2

“There can, bhikkhu,” said the Buddha.

“Siyā, bhikkhū”ti—bhagavā avoca.

19.3

“It’s when someone doesn’t think,

“Idha bhikkhu ekaccassa na evaṁ hoti:

19.4

‘Oh, but it used to be mine, and it is mine no more.

‘ahu vata me, taṁ vata me natthi;

19.5

Oh, but it could be mine, and I will get it no more.’

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.

19.6

They don’t sorrow and wail and lament, beating their breast and falling into confusion.

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

19.7

That’s how there is no anxiety about what doesn’t exist externally.”

Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.

20.1

“But can there be anxiety about what doesn’t exist internally?”

“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?

20.2

“There can, bhikkhu,” said the Buddha.

“Siyā, bhikkhū”ti—bhagavā avoca.

20.3

“It’s when someone has such a view:

“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:

20.4

‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.

20.5

They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.

20.6

They think,

Tassa evaṁ hoti:

20.7

‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

20.8

They sorrow and wail and lament, beating their breast and falling into confusion.

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.

20.9

That’s how there is anxiety about what doesn’t exist internally.”

Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.

21.1

“But can there be no anxiety about what doesn’t exist internally?”

“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?

21.2

“There can,” said the Buddha.

“Siyā, bhikkhū”ti bhagavā avoca.

21.3

“It’s when someone doesn’t have such a view:

“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:

21.4

‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.

21.5

21.6

It never occurs to them,

Tassa na evaṁ hoti:

21.7

‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.

21.8

They don’t sorrow and wail and lament, beating their breast and falling into confusion.

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.

21.9

That’s how there is no anxiety about what doesn’t exist internally.

Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.

22.1

Bhikkhū, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.

Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya.

22.2

But do you see any such possession?”

Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?

22.3

“No, sir.”

“No hetaṁ, bhante”.

22.4

“Good, bhikkhū!

“Sādhu, bhikkhave.

22.5

I also can’t see any such possession.

Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.

23.1

It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

23.2

But do you see any such doctrine of self?”

Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

23.3

“No, sir.”

“No hetaṁ, bhante”.

23.4

“Good, bhikkhū!

“Sādhu, bhikkhave.

23.5

I also can’t see any such doctrine of self.

Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

24.1

It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.

24.2

But do you see any such view to rely on?”

Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

24.3

“No, sir.”

“No hetaṁ, bhante”.

24.4

“Good, bhikkhū!

“Sādhu, bhikkhave.

24.5

I also can’t see any such view to rely on.

Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”.

25.1

Bhikkhū, were a self to exist, would there be the thought, ‘Belonging to my self’?”

“Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?

25.2

“Yes, sir.”

“Evaṁ, bhante”.

25.3

“Were what belongs to a self to exist, would there be the thought, ‘My self’?”

“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?

25.4

“Yes, sir.”

“Evaṁ, bhante”.

25.5

“But self and what belongs to a self are not acknowledged as a genuine fact. This being so, is not the following a totally foolish teaching:

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:

25.6

‘The self and the cosmos are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever’?”

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—

25.7

nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?

25.8

“What else could it be, sir? It’s a totally foolish teaching.”

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.

26.1

“What do you think, bhikkhū?

“Taṁ kiṁ maññatha, bhikkhave,

26.2

Is form permanent or anicca?”

rūpaṁ niccaṁ vā aniccaṁ vā”ti?

26.3

“Anicca, sir.”

“Aniccaṁ, bhante”.

26.4

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

26.5

“Suffering, sir.”

“Dukkhaṁ, bhante”.

26.6

“But if it’s anicca, suffering, and liable to fall apart, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—

26.7

‘This is mine, I am this, this is my self’?”

etaṁ mama, esohamasmi, eso me attā”ti?

26.8

“No, sir.”

“No hetaṁ, bhante”.

26.9

“What do you think, bhikkhū?

“Taṁ kiṁ maññatha, bhikkhave,

26.10

Is feeling …

vedanā …pe…

26.11

perception …

saññā …

26.12

actions done with defilement …

saṅkhārā …

26.13

consciousness permanent or anicca?”

viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?

26.14

“Anicca, sir.”

“Aniccaṁ, bhante”.

26.15

“But if it’s anicca, is it suffering or happiness?”

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?

26.16

“Suffering, sir.”

“Dukkhaṁ, bhante”.

26.17

“But if it’s anicca, suffering, and liable to fall apart, is it fit to be regarded thus:

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—

26.18

‘This is mine, I am this, this is my self’?”

etaṁ mama, esohamasmi, eso me attā”ti?

26.19

“No, sir.”

“No hetaṁ, bhante”.

27.1

“So, bhikkhū, you should truly see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not me (my essence).’

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

27.2

You should truly see any kind of feeling …

Yā kāci vedanā …pe…

27.3

perception …

yā kāci saññā …

27.4

actions done with defilement …

ye keci saṅkhārā …

27.5

consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not me (my essence).’

yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.

28.1

Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, actions done with defilement, and consciousness.

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,

29.1

Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

29.2

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.’

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

30.1

This is called a bhikkhu who has lifted up the cross-bar, filled in the trench, and pulled up the pillar; who is unbarred, a noble one with banner and burden put down, detached.

Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.

31.1

And how has a bhikkhu lifted the cross-bar?

Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?

31.2

It’s when a bhikkhu has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.

31.3

That’s how a bhikkhu has lifted the cross-bar.

Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.

32.1

And how has a bhikkhu filled in the trench?

Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?

32.2

It’s when a bhikkhu has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.

32.3

That’s how a bhikkhu has filled in the trench.

Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.

33.1

And how has a bhikkhu pulled up the pillar?

Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?

33.2

It’s when a bhikkhu has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.

33.3

That’s how a bhikkhu has pulled up the pillar.

Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.

34.1

And how is a bhikkhu unbarred?

Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?

34.2

It’s when a bhikkhu has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.

34.3

That’s how a bhikkhu is unbarred.

Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.

35.1

And how is a bhikkhu a noble one with banner and burden put down, detached?

Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?

35.2

It’s when a bhikkhu has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.

35.3

That’s how a bhikkhu is a noble one with banner and burden put down, detached.

Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.

36.1

When a bhikkhu’s mind was freed like this, the gods together with Indra, Brahmā, and Pajāpati, search as they may, will not discover:

Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:

36.2

‘This is what the Realized One’s consciousness depends on.’

‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.

36.3

Why is that?

Taṁ kissa hetu?

36.4

Because even in the present life the Realized One is not found, I say.

Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.

37.1

Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:

37.2

‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.

37.3

I have been falsely misrepresented as being what I am not, and saying what I do not say.

Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:

37.4

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.

37.5

In the past, as today, what I describe is suffering and the cessation of suffering.

Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.

37.6

This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated.

Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.

38.1

Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited.

Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.

38.2

He just thinks,

Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:

38.3

‘They do such things for what has already been completely understood.’

‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.

39.1

So, bhikkhū, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated.

Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.

39.2

Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.

39.3

Just think,

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:

39.4

‘They do such things for what has already been completely understood.’

‘yaṁ kho idaṁ pubbe pariññātaṁ, tatthame evarūpā kārā karīyantī’ti.

40.1

So, bhikkhū, give up what isn't yours.

Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;

40.2

Giving it up will be for your lasting welfare and happiness.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

41.1

And what isn’t yours?

Kiñca, bhikkhave, na tumhākaṁ?

41.2

Form isn’t yours: give it up.

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.3

Giving it up will be for your lasting welfare and happiness.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

41.4

Feeling …

Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.5

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.

41.6

perception …

Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.7

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.

41.8

actions done with defilement …

Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;

41.9

te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.

41.10

consciousness isn’t yours: give it up.

Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.11

Giving it up will be for your lasting welfare and happiness.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

41.12

What do you think, bhikkhū?

Taṁ kiṁ maññatha, bhikkhave,

41.13

Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.

yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.

41.14

Would you think,

Api nu tumhākaṁ evamassa:

41.15

‘This person is carrying us off, burning us, or doing what they want with us?’”

‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?

41.16

“No, sir.

“No hetaṁ, bhante”.

41.17

Why is that?

“Taṁ kissa hetu”?

41.18

Because that’s neither self nor belonging to self.”

“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.

41.19

“In the same way, bhikkhū, give up what isn't yours.

“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;

41.20

Giving it up will be for your lasting welfare and happiness.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

41.21

And what isn’t yours?

Kiñca, bhikkhave, na tumhākaṁ?

41.22

Form …

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.23

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

41.24

feeling …

Vedanā, bhikkhave …pe…

41.25

perception …

saññā, bhikkhave …

41.26

actions done with defilement …

saṅkhārā, bhikkhave …pe…

41.27

consciousness isn’t yours: give it up.

viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;

41.28

Giving it up will be for your lasting welfare and happiness.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.

42.1

Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

42.2

In this teaching there are bhikkhū who are perfected, who have ended the cravings, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. …

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.

43.1

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

43.2

In this teaching there are bhikkhū who have given up the five lower fetters. All of them are reborn spontaneously. They are extinguished there, and are not liable to return from that world. …

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.

44.1

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

44.2

In this teaching there are bhikkhū who, having given up three fetters, and weakened greed, hate, and delusion, are once-returners. All of them come back to this world once only, then make an end of suffering. …

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.

45.1

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

45.2

In this teaching there are bhikkhū who have ended three fetters. All of them are stream-enterers, not liable to be reborn in the underworld, bound for awakening. …

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.

46.1

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

46.2

In this teaching there are bhikkhū who are followers of dhamma, or followers by faith. All of them are bound for awakening.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.

47.1

Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.

47.2

In this teaching there are those who have a degree of faith and love for me. All of them are bound for heaven.”

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.

47.3

That is what the Buddha said.

Idamavoca bhagavā.

47.4

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

47.5

Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.