MN 112 The Sixfold Purification – Chabbisodhanasutta

Medium Discourses Collection 112 – Majjhima Nikāya 112

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.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

?Take a bhikkhu who declares enlightenment:

“Idha, bhikkhave, bhikkhu aññaṁ byākaroti:

2.2

‘I understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.”’

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.

3.1

You should neither approve nor dismiss that bhikkhu’s statement.

Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ.

3.2

Rather, you should question them:

Anabhinanditvā appaṭikkositvā pañho pucchitabbo:

3.3

‘Reverend, these four kinds of expression have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

3.4

What four?

Katame cattāro?

3.5

One speaks of the seen as seen, the heard as heard, the thought as thought, and the known as known.

Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā—

3.6

These are the four kinds of expression rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

3.7

How does the venerable know and see regarding these four kinds of expression so that your mind is freed from cravings by not grasping?’

Kathaṁ jānato panāyasmato, kathaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti?

4.1

For a bhikkhu with cravings ended—who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is in line with the teaching to answer:

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:

4.2

‘Reverends, I live without attraction or repulsion for what is seen; independent, untied, liberated, detached, my mind free of limits.

‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.

4.3

I live without attraction or repulsion for what is heard …

Sute kho ahaṁ, āvuso …pe…

4.4

thought …

mute kho ahaṁ, āvuso …

4.5

or known; independent, untied, liberated, detached, my mind free of limits.

viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi.

4.6

That is how I know and see regarding these four kinds of expression so that my mind is freed from cravings by not grasping.’

Evaṁ kho me, āvuso, jānato evaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti.

5.1

Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,

Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.

5.2

then ask a further question:

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.

5.3

‘Reverend, these five grasping aggregates have been rightly explained by the Buddha.

‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

5.4

What five?

Katame pañca?

5.5

That is: the grasping aggregates of form, feeling, perception, actions done with defilement, and consciousness.

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho—

5.6

These are the five grasping aggregates that have been rightly explained by the Buddha.

ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

5.7

How does the venerable know and see regarding these five grasping aggregates so that your mind is freed from cravings by not grasping?’

Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?

6.1

For a bhikkhu with cravings ended it is in line with the teaching to answer:

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:

6.2

‘Reverends, knowing that form is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for form.

‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.

6.3

Knowing that feeling …

Vedanaṁ kho ahaṁ, āvuso …pe…

6.4

perception …

saññaṁ kho ahaṁ, āvuso …

6.5

actions done with defilement …

saṅkhāre kho ahaṁ, āvuso …

6.6

consciousness is powerless, fading, and unreliable, I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency for consciousness.

viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.

6.7

That is how I know and see regarding these five grasping aggregates so that my mind is freed from cravings by not grasping.’

Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti.

7.1

Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,

Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.

7.2

then ask a further question:

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.

7.3

‘Reverend, these six elements have been rightly explained by the Buddha.

‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

7.4

What six?

Katamā cha?

7.5

The elements of earth, water, fire, air, space, and consciousness.

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu—

7.6

These are the six elements that have been rightly explained by the Buddha.

imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā.

7.7

How does the venerable know and see regarding these six elements so that your mind is freed from cravings by not grasping?’

Kathaṁ jānato panāyasmato, kathaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti?

8.1

For a bhikkhu with cravings ended it is in line with the teaching to answer:

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:

8.2

‘Reverends, I’ve not taken the earth element as self, nor is there a self based on the earth element.

‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ.

8.3

And I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of attraction, grasping, mental fixation, insistence, and underlying tendency based on the earth element.

Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.

8.4

I’ve not taken the water element …

Āpodhātuṁ kho ahaṁ, āvuso …pe…

8.5

fire element …

tejodhātuṁ kho ahaṁ, āvuso …

8.6

air element …

vāyodhātuṁ kho ahaṁ, āvuso …

8.7

space element …

ākāsadhātuṁ kho ahaṁ, āvuso …

8.8

consciousness element as self, nor is there a self based on the consciousness element.

viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ.

8.9

And I understand that my mind is freed through the ending of attraction based on the consciousness element.

Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.

8.10

That is how I know and see regarding these six elements so that my mind is freed from cravings by not grasping.’

Evaṁ kho me, āvuso, jānato, evaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti.

9.1

Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,

Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ.

9.2

then ask a further question:

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.

9.3

‘Reverend, these six interior and exterior sense fields have been rightly explained by the Buddha.

‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.

9.4

What six?

Katamāni cha?

9.5

The eye and sights, the ear and sounds, the nose and smells, the tongue and tastes, the body and touches, and the mind and thoughts.

Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca—

9.6

These are the six interior and exterior sense fields that have been rightly explained by the Buddha.

imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni.

9.7

How does the venerable know and see regarding these six interior and exterior sense fields so that your mind is freed from cravings by not grasping?’

Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?

10.1

For a bhikkhu with cravings ended it is in line with the teaching to answer:

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:

10.2

‘I understand that my mind is freed through the ending, fading away, cessation, giving away, and letting go of desire and greed and relishing and craving; attraction, grasping, mental fixation, insistence, and underlying tendency for the eye, sights, eye consciousness, and things knowable by eye consciousness.

‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi.

10.3

I understand that my mind is freed through the ending of desire for the ear …

Sotasmiṁ, āvuso, sadde sotaviññāṇe …pe…

10.4

nose …

ghānasmiṁ, āvuso, gandhe ghānaviññāṇe …

10.5

tongue …

jivhāya, āvuso, rase jivhāviññāṇe …

10.6

body …

kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe …

10.7

mind, thoughts, mind consciousness, and things knowable by mind consciousness.

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

10.8

That is how I know and see regarding these six interior and exterior sense fields so that my mind is freed from cravings by not grasping.’

Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti.

11.1

Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,

Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.

11.2

then ask a further question:

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.

11.3

‘Sir, how does the venerable know and see so that he has eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli?’

‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti?

12.1

For a bhikkhu with cravings ended it is in line with the teaching to answer:

Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya:

12.2

‘Formerly, reverends, when I was still a layperson, I was ignorant.

‘pubbe kho ahaṁ, āvuso, agāriyabhūto samāno aviddasu ahosiṁ.

12.3

Then the Realized One or one of his disciples taught me the Dhamma.

Tassa me tathāgato vā tathāgatasāvako vā dhammaṁ desesi.

12.4

I gained faith in the Realized One,

Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ.

12.5

and reflected:

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:

12.6

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

“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.

12.7

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.

12.8

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from lay life to homelessness?”

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.

13.1

After some time I gave up a large or small fortune, and a large or small family circle. I shaved off hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.

So kho ahaṁ, āvuso, aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.

13.2

Once I had gone forth, I took up the training and livelihood of the bhikkhū. I gave up killing living creatures, renouncing the rod and the sword. I was scrupulous and kind, living full of compassion for all living beings.

So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosiṁ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṁ.

13.3

I gave up stealing. I took only what’s given, and expected only what’s given. I kept myself clean by not thieving.

Adinnādānaṁ pahāya adinnādānā paṭivirato ahosiṁ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṁ.

13.4

I gave up unchastity. I became celibate, set apart, avoiding the common practice of sex.

Abrahmacariyaṁ pahāya brahmacārī ahosiṁ ārācārī virato methunā gāmadhammā.

13.5

I gave up lying. I spoke the truth and stuck to the truth. I was honest and trustworthy, not tricking the world with my words.

Musāvādaṁ pahāya musāvādā paṭivirato ahosiṁ saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

13.6

I gave up divisive speech. I didn’t repeat in one place what I heard in another so as to divide people against each other. Instead, I reconciled those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā ahosiṁ.

13.7

I gave up harsh speech. I spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ.

13.8

I gave up talking nonsense. My words were timely, true, and meaningful, in line with the teaching and training. I said things at the right time which are valuable, reasonable, succinct, and beneficial.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā ahosiṁ kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

14.1

I avoided injuring plants and seeds. I ate in one part of the day, abstaining from eating at night and food at the wrong time.

So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ, ekabhattiko ahosiṁ rattūparato virato vikālabhojanā.

14.2

I avoided dancing, singing, music, and seeing shows.

Naccagītavāditavisūkadassanā paṭivirato ahosiṁ.

14.3

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

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṁ.

14.4

I avoided high and luxurious beds.

Uccāsayanamahāsayanā paṭivirato ahosiṁ.

14.5

I avoided receiving gold and money,

Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṁ,

14.6

raw grains,

āmakadhaññapaṭiggahaṇā paṭivirato ahosiṁ,

14.7

raw meat,

āmakamaṁsapaṭiggahaṇā paṭivirato ahosiṁ;

14.8

women and girls,

itthikumārikapaṭiggahaṇā paṭivirato ahosiṁ,

14.9

male and female bondservants,

dāsidāsapaṭiggahaṇā paṭivirato ahosiṁ,

14.10

goats and sheep,

ajeḷakapaṭiggahaṇā paṭivirato ahosiṁ,

14.11

chicken and pigs,

kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṁ,

14.12

elephants, cows, horses, and mares,

hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṁ,

14.13

and fields and land.

khettavatthupaṭiggahaṇā paṭivirato ahosiṁ.

14.14

I avoided running errands and messages;

Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṁ,

14.15

buying and selling;

kayavikkayā paṭivirato ahosiṁ,

14.16

falsifying weights, metals, or measures;

tulākūṭakaṁsakūṭamānakūṭā paṭivirato ahosiṁ,

14.17

bribery, fraud, cheating, and duplicity;

ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṁ,

14.18

mutilation, murder, abduction, banditry, plunder, and violence.

chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṁ.

14.19

I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things.

So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ.

14.20

Like a bird: wherever it flies, wings are its only burden.

Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;

14.21

In the same way, I became content with robes to look after the body and almsfood to look after the belly. Wherever I went, I set out taking only these things.

evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ.

14.22

When I had this entire spectrum of noble ethics, I experienced a blameless happiness inside myself.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedesiṁ.

15.1

When I saw a sight with my eyes, I didn’t get caught up in the features and details.

So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī;

15.2

If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of sight, and achieving its restraint.

yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjiṁ.

15.3

When I heard a sound with my ears …

Sotena saddaṁ sutvā …pe…

15.4

When I smelled an odor with my nose …

ghānena gandhaṁ ghāyitvā …pe…

15.5

When I tasted a flavor with my tongue …

jivhāya rasaṁ sāyitvā …pe…

15.6

When I felt a touch with my body …

kāyena phoṭṭhabbaṁ phusitvā …pe…

15.7

When I knew a thought with my mind, I didn’t get caught up in the features and details.

manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī;

15.8

If the faculty of the mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, I practiced restraint, protecting the faculty of the mind, and achieving its restraint.

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ.

15.9

When I had this noble sense restraint, I experienced an unsullied bliss inside myself.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.

16.1

I acted with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

So abhikkante paṭikkante sampajānakārī ahosiṁ, ālokite vilokite sampajānakārī ahosiṁ, samiñjite pasārite sampajānakārī ahosiṁ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṁ, asite pīte khāyite sāyite sampajānakārī ahosiṁ, uccārapassāvakamme sampajānakārī ahosiṁ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṁ.

16.2

When I had this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato

16.3

I frequented a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

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

16.4

After the meal, I returned from almsround, sat down cross-legged with my body straight, and established mindfulness right there.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdiṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

17.1

Giving up desire for the world, I meditated with a heart rid of desire, cleansing the mind of desire.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā vihāsiṁ, abhijjhāya cittaṁ parisodhesiṁ.

17.2

Giving up ill will and malevolence, I meditated with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

Byāpādapadosaṁ pahāya abyāpannacitto vihāsiṁ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodhesiṁ.

17.3

Giving up dullness and drowsiness, I meditated with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ.

17.4

Giving up restlessness and remorse, I meditated without restlessness, my mind peaceful inside, cleansing the mind of restlessness and remorse.

Uddhaccakukkuccaṁ pahāya anuddhato vihāsiṁ ajjhattaṁ, vūpasantacitto, uddhaccakukkuccā cittaṁ parisodhesiṁ.

17.5

Giving up doubt, I meditated having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ.

18.1

I gave up these five hindrances, corruptions of the heart that weaken wisdom.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe

18.2

Then, quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.

18.3

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption …

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe…

18.4

third absorption …

tatiyaṁ jhānaṁ …

18.5

fourth absorption.

catutthaṁ jhānaṁ upasampajja vihāsiṁ.

19.1

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the ending of cravings.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ.

19.2

I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”.

So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ;

19.3

I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.

ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.

20.1

Knowing and seeing like this, my mind was freed from the cravings of sensuality, desire to be reborn, and ignorance.

Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha.

20.2

When it was freed, I knew it was freed.

Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi.

20.3

I understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”

Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti abbhaññāsiṁ.

20.4

That is how I know and see so that I have eradicated ego, possessiveness, and underlying tendency to conceit for this conscious body and all external stimuli.’

Evaṁ kho me, āvuso, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti.

21.1

Saying ‘Good!’ you should applaud and cheer that bhikkhu’s statement,

Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ.

21.2

and then say to them:

‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā evamassa vacanīyo:

21.3

‘We are fortunate, reverend, so very fortunate

‘lābhā no, āvuso, suladdhaṁ no, āvuso,

21.4

to see a venerable such as yourself as one of our spiritual companions!’”

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’”ti.

21.5

That is what the Buddha said.

Idamavoca bhagavā.

21.6

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

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

21.7

Chabbisodhanasuttaṁ niṭṭhitaṁ dutiyaṁ.