MAJJHIMA NIKĀYA (MIDDLE DISCOURSES)
Suttas 21-30: Opammavagga (The Division of Similes)
Pali Canon
Translated by Bhikkhu Sujato


21. Kakacūpamasutta
The Simile of the Saw


Evaṁ me sutaṁ—
So I have heard.


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


Tena kho pana samayena āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.
Now at that time, Venerable Phagguna of the Top-Knot was mixing too closely together with the nuns.

Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—
So much so that

sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.
if any mendicant criticized those nuns in his presence, Phagguna of the Top-Knot got angry and upset, and even instigated disciplinary proceedings.

Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
And if any mendicant criticized Phagguna of the Top-Knot in their presence, those nuns got angry and upset, and even instigated disciplinary proceedings.

Evaṁ saṁsaṭṭho āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati.
That’s how much Phagguna of the Top-Knot was mixing too closely together with the nuns.


Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:
Then a mendicant went up to the Buddha, bowed, sat down to one side, and told him what was going on.

“āyasmā, bhante, moḷiyaphagguno bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharati.


Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharati—


sace koci bhikkhu āyasmato moḷiyaphaggunassa sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tenāyasmā moḷiyaphagguno kupito anattamano adhikaraṇampi karoti.


Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā āyasmato moḷiyaphaggunassa avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.


Evaṁ saṁsaṭṭho, bhante, āyasmā moḷiyaphagguno bhikkhunīhi saddhiṁ viharatī”ti.


Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha said to a certain monk,

“ehi tvaṁ, bhikkhu, mama vacanena moḷiyaphaggunaṁ bhikkhuṁ āmantehi:
“Please, monk, in my name tell the mendicant Phagguna of the Top-Knot that

‘satthā taṁ, āvuso phagguna, āmantetī’”ti.
the teacher summons him.”


“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā moḷiyaphagguno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ moḷiyaphaggunaṁ etadavoca:
“Yes, sir,” that monk replied. He went to Phagguna of the Top-Knot and said to him,

“satthā taṁ, āvuso phagguna, āmantetī”ti.
“Reverend Phagguna, the teacher summons you.”


“Evamāvuso”ti kho āyasmā moḷiyaphagguno tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ moḷiyaphaggunaṁ bhagavā etadavoca:
“Yes, reverend,” Phagguna replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him:


“Saccaṁ kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho viharasi?
“Is it really true, Phagguna, that you’ve been mixing overly closely together with the nuns?

Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasi—
So much so that

sace koci bhikkhu tuyhaṁ sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāsati, tena tvaṁ kupito anattamano adhikaraṇampi karosi.
if any mendicant criticizes those nuns in your presence, you get angry and upset, and even instigate disciplinary proceedings?

Sace pana koci bhikkhu tāsaṁ bhikkhunīnaṁ sammukhā tuyhaṁ avaṇṇaṁ bhāsati, tena tā bhikkhuniyo kupitā anattamanā adhikaraṇampi karonti.
And if any mendicant criticizes you in those nuns’ presence, they get angry and upset, and even instigate disciplinary proceedings?

Evaṁ saṁsaṭṭho kira tvaṁ, phagguna, bhikkhunīhi saddhiṁ viharasī”ti?
Is that how much you’re mixing overly closely together with the nuns?”


“Evaṁ, bhante”ti.
“Yes, sir.”


“Nanu tvaṁ, phagguna, kulaputto saddhā agārasmā anagāriyaṁ pabbajito”ti?
“Phagguna, are you not a gentleman who has gone forth from the lay life to homelessness?”


“Evaṁ, bhante”ti.
“Yes, sir.”


“Na kho te etaṁ, phagguna, patirūpaṁ kulaputtassa saddhā agārasmā anagāriyaṁ pabbajitassa, yaṁ tvaṁ bhikkhunīhi saddhiṁ ativelaṁ saṁsaṭṭho vihareyyāsi.
“As such, it’s not appropriate for you to mix so closely with the nuns.

Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
So if anyone criticizes those nuns in your presence, you should give up any desires or thoughts of the lay life.

Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ:
If that happens, you should train like this:

‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’

Evañhi te, phagguna, sikkhitabbaṁ.
That’s how you should train.


Tasmātiha, phagguna, tava cepi koci sammukhā tāsaṁ bhikkhunīnaṁ pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya. Tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
So even if someone strikes those nuns with fists, stones, rods, and swords in your presence, you should give up any desires or thoughts of the lay life.

Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ
If that happens, you should train like this:

‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’

Evañhi te, phagguna, sikkhitabbaṁ.
That’s how you should train.


Tasmātiha, phagguna, tava cepi koci sammukhā avaṇṇaṁ bhāseyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
So if anyone criticizes you in your presence, you should give up any desires or thoughts of the lay life.

Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’

Evañhi te, phagguna, sikkhitabbaṁ.
That’s how you should train.


Tasmātiha, phagguna, tava cepi koci pāṇinā pahāraṁ dadeyya, leḍḍunā pahāraṁ dadeyya, daṇḍena pahāraṁ dadeyya, satthena pahāraṁ dadeyya, tatrāpi tvaṁ, phagguna, ye gehasitā chandā ye gehasitā vitakkā te pajaheyyāsi.
So Phagguṇa, even if someone strikes you with fists, stones, rods, and swords, you should give up any desires or thoughts of the lay life.

Tatrāpi te, phagguna, evaṁ sikkhitabbaṁ ‘na ceva me cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāmi, hitānukampī ca viharissāmi mettacitto, na dosantaro’ti.
If that happens, you should train like this: ‘My mind will be unaffected. I will blurt out no bad words. I will remain full of compassion, with a heart of love and no secret hate.’

Evañhi te, phagguna, sikkhitabban”ti.
That’s how you should train.”


Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants:


“ārādhayiṁsu vata me, bhikkhave, bhikkhū ekaṁ samayaṁ cittaṁ.
“Mendicants, I used to be satisfied with the mendicants.

Idhāhaṁ, bhikkhave, bhikkhū āmantesiṁ—
Once, I addressed them:

ahaṁ kho, bhikkhave, ekāsanabhojanaṁ bhuñjāmi.
‘I eat my food in one sitting per day.

Ekāsanabhojanaṁ kho ahaṁ, bhikkhave, bhuñjamāno appābādhatañca sañjānāmi appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañca.
Doing so, I find that I’m healthy and well, nimble, strong, and living comfortably.

Etha tumhepi, bhikkhave, ekāsanabhojanaṁ bhuñjatha.
You too should eat your food in one sitting per day.

Ekāsanabhojanaṁ kho, bhikkhave, tumhepi bhuñjamānā appābādhatañca sañjānissatha appātaṅkatañca lahuṭṭhānañca balañca phāsuvihārañcāti.
Doing so, you’ll find that you’re healthy and well, nimble, strong, and living comfortably.’

Na me, bhikkhave, tesu bhikkhūsu anusāsanī karaṇīyā ahosi;
I didn’t have to keep on instructing those mendicants;

satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
I just had to prompt their mindfulness.


Seyyathāpi, bhikkhave, subhūmiyaṁ catumahāpathe ājaññaratho yutto assa ṭhito odhastapatodo.
Suppose a chariot stood harnessed to thoroughbreds at a level crossroads, with a goad ready.

Tamenaṁ dakkho yoggācariyo assadammasārathi abhiruhitvā, vāmena hatthena rasmiyo gahetvā, dakkhiṇena hatthena patodaṁ gahetvā, yenicchakaṁ yadicchakaṁ sāreyyapi paccāsāreyyapi.
Then a deft horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.


Evameva kho, bhikkhave, na me tesu bhikkhūsu anusāsanī karaṇīyā ahosi,
In the same way, I didn’t have to keep on instructing those mendicants;

satuppādakaraṇīyameva me, bhikkhave, tesu bhikkhūsu ahosi.
I just had to prompt their mindfulness.

Tasmātiha, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.
So, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities.

Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In this way you’ll achieve growth, improvement, and maturity in this teaching and training.


Seyyathāpi, bhikkhave, gāmassa vā nigamassa vā avidūre mahantaṁ sālavanaṁ.
Suppose that not far from a town or village there was a large grove of sal trees

Tañcassa eḷaṇḍehi sañchannaṁ.
that was choked with castor-oil weeds.

Tassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo.
Then along comes a person who wants to help protect and nurture that grove.

So yā tā sālalaṭṭhiyo kuṭilā ojāpaharaṇiyo tā chetvā bahiddhā nīhareyya, antovanaṁ suvisodhitaṁ visodheyya.
They’d cut down the crooked sal saplings that were robbing the sap, and throw them out. They’d clean up the interior of the grove,

Yā pana tā sālalaṭṭhiyo ujukā sujātā tā sammā parihareyya.
and properly care for the straight, well-formed sal saplings.

Evañhetaṁ, bhikkhave, sālavanaṁ aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
In this way, in due course, that sal grove would grow, increase, and mature.


Evameva kho, bhikkhave, tumhepi akusalaṁ pajahatha, kusalesu dhammesu āyogaṁ karotha.
In the same way, mendicants, you too should give up what’s unskillful and devote yourselves to skillful qualities.

Evañhi tumhepi imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatha.
In this way you’ll achieve growth, improvement, and maturity in this teaching and training.


Bhūtapubbaṁ, bhikkhave, imissāyeva sāvatthiyā vedehikā nāma gahapatānī ahosi.
Once upon a time, mendicants, right here in Sāvatthī there was a housewife named Vedehikā.

Vedehikāya, bhikkhave, gahapatāniyā evaṁ kalyāṇo kittisaddo abbhuggato:
She had this good reputation:

‘soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī’ti.
‘The housewife Vedehikā is sweet, even-tempered, and calm.’

Vedehikāya kho pana, bhikkhave, gahapatāniyā kāḷī nāma dāsī ahosi dakkhā analasā susaṁvihitakammantā.
Now, Vedehikā had a bonded maid named Kāḷī who was skilled, tireless, and well-organized in her work.


Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then Kāḷī thought,

‘mayhaṁ kho ayyāya evaṁ kalyāṇo kittisaddo abbhuggato:
‘My mistress has a good reputation as being

“soratā vedehikā gahapatānī, nivātā vedehikā gahapatānī, upasantā vedehikā gahapatānī”ti.
sweet, even-tempered, and calm.

Kiṁ nu kho me ayyā santaṁyeva nu kho ajjhattaṁ kopaṁ na pātukaroti udāhu asantaṁ
But does she actually have anger in her and just not show it? Or does she have no anger?

udāhu mayhamevete kammantā susaṁvihitā yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ?
Or is it just because my work is well-organized that she doesn’t show anger, even though she still has it inside?

Yannūnāhaṁ ayyaṁ vīmaṁseyyan’ti.
Why don’t I test my mistress?’


Atha kho, bhikkhave, kāḷī dāsī divā uṭṭhāsi.
So Kāḷī got up during the day.

Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Vedehikā said to her,

‘he je kāḷī’ti.
‘What the hell, Kāḷī!’


‘Kiṁ, ayye’ti?
‘What is it, madam?’


‘Kiṁ, je, divā uṭṭhāsī’ti?
‘You’re getting up in the day—what’s up with you, girl?’


‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’


‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā bhākuṭiṁ akāsi.
‘Nothing’s up, you bad girl, but you get up in the day!’ Angry and upset, she scowled.


Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then Kāḷī thought,

‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ;
‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.

mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.

Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Why don’t I test my mistress further?’


Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.
So Kāḷī got up later in the day.

Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Vedehikā said to her,

‘he je kāḷī’ti.
‘What the hell, Kāḷī!’


‘Kiṁ, ayye’ti?
‘What is it, madam?’


‘Kiṁ, je, divātaraṁ uṭṭhāsī’ti?
‘You’re getting up later in the day—what’s up with you, girl?’


‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’


‘No vata re kiñci, pāpi dāsi, divātaraṁ uṭṭhāsī’ti kupitā anattamanā anattamanavācaṁ nicchāresi.
‘Nothing’s up, you bad girl, but you get up later in the day!’ Angry and upset, she blurted out angry words.


Atha kho, bhikkhave, kāḷiyā dāsiyā etadahosi:
Then Kāḷī thought,

‘santaṁyeva kho me ayyā ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
‘My mistress actually has anger in her and just doesn’t show it; it’s not that she has no anger.

Mayhamevete kammantā susaṁvihitā, yena me ayyā santaṁyeva ajjhattaṁ kopaṁ na pātukaroti, no asantaṁ.
It’s just because my work is well-organized that she doesn’t show anger, even though she still has it inside.

Yannūnāhaṁ bhiyyoso mattāya ayyaṁ vīmaṁseyyan’ti.
Why don’t I test my mistress further?’


Atha kho, bhikkhave, kāḷī dāsī divātaraṁyeva uṭṭhāsi.
So Kāḷī got up even later in the day.

Atha kho, bhikkhave, vedehikā gahapatānī kāḷiṁ dāsiṁ etadavoca:
Vedehikā said to her,

‘he je kāḷī’ti.
‘What the hell, Kāḷī!’


‘Kiṁ, ayye’ti?
‘What is it, madam?’


‘Kiṁ, je, divā uṭṭhāsī’ti?
‘You’re getting up even later in the day—what’s up with you, girl?’


‘Na khvayye, kiñcī’ti.
‘Nothing, madam.’


‘No vata re kiñci, pāpi dāsi, divā uṭṭhāsī’ti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ adāsi, sīsaṁ vobhindi.
‘Nothing’s up, you bad girl, but you get up even later in the day!’ Angry and upset, she grabbed a rolling-pin and hit Kāḷī on the head, cracking it open.


Atha kho, bhikkhave, kāḷī dāsī bhinnena sīsena lohitena galantena paṭivissakānaṁ ujjhāpesi:
Then Kāḷī, with blood pouring from her cracked skull, denounced her mistress to the neighbors,

‘passathayye, soratāya kammaṁ;
‘See, ladies, what the sweet one did!

passathayye, nivātāya kammaṁ, passathayye, upasantāya kammaṁ.
See what the even-tempered one did! See what the calm one did!

Kathañhi nāma ekadāsikāya divā uṭṭhāsīti kupitā anattamanā aggaḷasūciṁ gahetvā sīse pahāraṁ dassati, sīsaṁ vobhindissatī’ti.
How on earth can she grab a rolling-pin and hit her only maid on the head, cracking it open, just for getting up late?’


Atha kho, bhikkhave, vedehikāya gahapatāniyā aparena samayena evaṁ pāpako kittisaddo abbhuggacchi:
Then after some time the housewife Vedehikā got this bad reputation:

‘caṇḍī vedehikā gahapatānī, anivātā vedehikā gahapatānī, anupasantā vedehikā gahapatānī’ti.
‘The housewife Vedehikā is fierce, ill-tempered, and not calm at all.’


Evameva kho, bhikkhave, idhekacco bhikkhu tāvadeva soratasorato hoti nivātanivāto hoti upasantūpasanto hoti yāva na amanāpā vacanapathā phusanti.
In the same way, a mendicant may be the sweetest of the sweet, the most even-tempered of the even-tempered, the calmest of the calm, so long as they don’t encounter any disagreeable criticism.

Yato ca, bhikkhave, bhikkhuṁ amanāpā vacanapathā phusanti, atha bhikkhu ‘sorato’ti veditabbo, ‘nivāto’ti veditabbo, ‘upasanto’ti veditabbo.
But it’s when they encounter disagreeable criticism that you’ll know whether they’re really sweet, even-tempered, and calm.

Nāhaṁ taṁ, bhikkhave, bhikkhuṁ ‘suvaco’ti vadāmi yo cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārahetu suvaco hoti, sovacassataṁ āpajjati.
I don’t say that a mendicant is easy to admonish if they make themselves easy to admonish only for the sake of robes, alms-food, lodgings, and medicines and supplies for the sick.

Taṁ kissa hetu?
Why is that?

Tañhi so, bhikkhave, bhikkhu cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ alabhamāno na suvaco hoti, na sovacassataṁ āpajjati.
Because when they don’t get robes, alms-food, lodgings, and medicines and supplies for the sick, they’re no longer easy to admonish.

Yo ca kho, bhikkhave, bhikkhu dhammaṁyeva sakkaronto, dhammaṁ garuṁ karonto, dhammaṁ mānento, dhammaṁ pūjento, dhammaṁ apacāyamāno suvaco hoti, sovacassataṁ āpajjati, tamahaṁ ‘suvaco’ti vadāmi.
But when a mendicant is easy to admonish purely because they honor, respect, revere, worship, and venerate the teaching, then I say that they’re easy to admonish.

Tasmātiha, bhikkhave, ‘dhammaṁyeva sakkarontā, dhammaṁ garuṁ karontā, dhammaṁ mānentā, dhammaṁ pūjentā, dhammaṁ apacāyamānā suvacā bhavissāma, sovacassataṁ āpajjissāmā’ti.
So, mendicants, you should train yourselves: ‘We will be easy to admonish purely because we honor, respect, revere, worship, and venerate the teaching.’

Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.


Pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṁ—
Mendicants, there are these five ways in which others might criticize you.

kālena vā akālena vā;
Their speech may be timely or untimely,

bhūtena vā abhūtena vā;
true or false,

saṇhena vā pharusena vā;
gentle or harsh,

atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,

mettacittā vā dosantarā vā.
from a heart of love or from secret hate.

Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.

bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;


saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;


atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;


mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.


Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
If that happens, you should train like this:

‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarā.
‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cittena vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’

Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.


Seyyathāpi, bhikkhave, puriso āgaccheyya kudālapiṭakaṁ ādāya.
Suppose a person was to come along carrying a spade and basket

So evaṁ vadeyya:
and say,

‘ahaṁ imaṁ mahāpathaviṁ apathaviṁ karissāmī’ti.
‘I shall make this great earth be without earth!’

So tatra tatra vikhaṇeyya, tatra tatra vikireyya, tatra tatra oṭṭhubheyya, tatra tatra omutteyya:
And they’d dig all over, scatter all over, spit all over, and urinate all over, saying,

‘apathavī bhavasi, apathavī bhavasī’ti.
‘Be without earth! Be without earth!’


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso imaṁ mahāpathaviṁ apathaviṁ kareyyā”ti?
Could that person make this great earth be without earth?”


“No hetaṁ, bhante”.
“No, sir.

“Taṁ kissa hetu”?
Why is that?

“Ayañhi, bhante, mahāpathavī gambhīrā appameyyā.
Because this great earth is deep and limitless.

Sā na sukarā apathavī kātuṁ;
It’s not easy to make it be without earth.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”


“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ—
“In the same way, there are these five ways in which others might criticize you.

kālena vā akālena vā;
Their speech may be timely or untimely,

bhūtena vā abhūtena vā;
true or false,

saṇhena vā pharusena vā;
gentle or harsh,

atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,

mettacittā vā dosantarā vā.
from a heart of love or from secret hate.

Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.

bhūtena vā bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;


saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;


atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;


mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.


Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
If that happens, you should train like this:

‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ pathavisamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like the earth to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’

Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.


Seyyathāpi, bhikkhave, puriso āgaccheyya lākhaṁ vā haliddiṁ vā nīlaṁ vā mañjiṭṭhaṁ vā ādāya.
Suppose a person was to come along with dye such as red lac, turmeric, indigo, or rose madder,

So evaṁ vadeyya:
and say,

‘ahaṁ imasmiṁ ākāse rūpaṁ likhissāmi, rūpapātubhāvaṁ karissāmī’ti.
‘I shall draw pictures on the sky, making pictures appear there.’


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso imasmiṁ ākāse rūpaṁ likheyya, rūpapātubhāvaṁ kareyyā”ti?
Could that person draw pictures on the sky?”


“No hetaṁ, bhante”.
“No, sir.

“Taṁ kissa hetu”?
Why is that?

“Ayañhi, bhante, ākāso arūpī anidassano.
Because the sky is formless and invisible.

Tattha na sukaraṁ rūpaṁ likhituṁ, rūpapātubhāvaṁ kātuṁ;
It’s not easy to draw pictures there.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”


“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…
“In the same way, there are these five ways in which others might criticize you …

tadārammaṇañca sabbāvantaṁ lokaṁ ākāsasamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.


Evañhi vo, bhikkhave, sikkhitabbaṁ.


Seyyathāpi, bhikkhave, puriso āgaccheyya ādittaṁ tiṇukkaṁ ādāya.
Suppose a person was to come along carrying a blazing grass torch,

So evaṁ vadeyya:
and say,

‘ahaṁ imāya ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpessāmi samparitāpessāmī’ti.
‘I shall burn and scorch the river Ganges with this blazing grass torch.’


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso ādittāya tiṇukkāya gaṅgaṁ nadiṁ santāpeyya samparitāpeyyā”ti?
Could that person burn and scorch the river Ganges with a blazing grass torch?”


“No hetaṁ, bhante”.
“No, sir.

“Taṁ kissa hetu”?
Why is that?

“Gaṅgā hi, bhante, nadī gambhīrā appameyyā.
Because the river Ganges is deep and limitless.

Sā na sukarā ādittāya tiṇukkāya santāpetuṁ samparitāpetuṁ;
It’s not easy to burn and scorch it with a blazing grass torch.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”


“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ kālena vā akālena vā …pe…
“In the same way, there are these five ways in which others might criticize you …

tadārammaṇañca sabbāvantaṁ lokaṁ gaṅgāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.


Evañhi vo, bhikkhave, sikkhitabbaṁ.


Seyyathāpi, bhikkhave, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī chinnasassarā chinnabhabbharā.
Suppose there was a catskin bag that was rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.

Atha puriso āgaccheyya kaṭṭhaṁ vā kathalaṁ vā ādāya.
Then a person comes along carrying a stick or a stone,

So evaṁ vadeyya:
and says,

‘ahaṁ imaṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ karissāmi bharabharaṁ karissāmī’ti.
‘I shall make this soft catskin bag rustle and crackle with this stick or stone.’


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso amuṁ biḷārabhastaṁ madditaṁ sumadditaṁ suparimadditaṁ, mudukaṁ tūliniṁ, chinnasassaraṁ chinnabhabbharaṁ kaṭṭhena vā kathalena vā sarasaraṁ kareyya, bharabharaṁ kareyyā”ti?
Could that person make that soft catskin bag rustle and crackle with that stick or stone?”


“No hetaṁ, bhante”.
“No, sir.

“Taṁ kissa hetu”?
Why is that?

“Amu hi, bhante, biḷārabhastā madditā sumadditā suparimadditā, mudukā tūlinī, chinnasassarā chinnabhabbharā.
Because that catskin bag is rubbed, well-rubbed, very well-rubbed, soft, silky, rid of rustling and crackling.

Sā na sukarā kaṭṭhena vā kathalena vā sarasaraṁ kātuṁ bharabharaṁ kātuṁ;
It’s not easy to make it rustle or crackle with a stick or stone.

yāvadeva ca pana so puriso kilamathassa vighātassa bhāgī assā”ti.
That person will eventually get weary and frustrated.”


“Evameva kho, bhikkhave, pañcime vacanapathā yehi vo pare vadamānā vadeyyuṁ
“In the same way, there are these five ways in which others might criticize you.

kālena vā akālena vā;
Their speech may be timely or untimely,

bhūtena vā abhūtena vā;
true or false,

saṇhena vā pharusena vā;
gentle or harsh,

atthasaṁhitena vā anatthasaṁhitena vā;
beneficial or harmful,

mettacittā vā dosantarā vā.
from a heart of love or from secret hate.

Kālena vā, bhikkhave, pare vadamānā vadeyyuṁ akālena vā;
When others criticize you, they may do so in any of these ways.

bhūtena vā, bhikkhave, pare vadamānā vadeyyuṁ abhūtena vā;


saṇhena vā, bhikkhave, pare vadamānā vadeyyuṁ pharusena vā;


atthasaṁhitena vā, bhikkhave, pare vadamānā vadeyyuṁ anatthasaṁhitena vā;


mettacittā vā, bhikkhave, pare vadamānā vadeyyuṁ dosantarā vā.


Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
If that happens, you should train like this:

‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma, tadārammaṇañca sabbāvantaṁ lokaṁ biḷārabhastāsamena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart like a catskin bag to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’

Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.


Ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya, na me so tena sāsanakaro.
Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.

Tatrāpi vo, bhikkhave, evaṁ sikkhitabbaṁ:
If that happens, you should train like this:

‘na ceva no cittaṁ vipariṇataṁ bhavissati, na ca pāpikaṁ vācaṁ nicchāressāma, hitānukampī ca viharissāma mettacittā na dosantarā.
‘Our minds will remain unaffected. We will blurt out no bad words. We will remain full of compassion, with a heart of love and no secret hate.

Tañca puggalaṁ mettāsahagatena cetasā pharitvā viharissāma tadārammaṇañca sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmā’ti.
We will meditate spreading a heart of love to that person. And with them as a basis, we will meditate spreading a heart full of love to everyone in the world—abundant, expansive, limitless, free of enmity and ill will.’

Evañhi vo, bhikkhave, sikkhitabbaṁ.
That’s how you should train.


Imañca tumhe, bhikkhave, kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasi kareyyātha.
If you frequently reflect on this advice—the simile of the saw—

Passatha no tumhe, bhikkhave, taṁ vacanapathaṁ, aṇuṁ vā thūlaṁ vā, yaṁ tumhe nādhivāseyyāthā”ti?
do you see any criticism, large or small, that you could not endure?”


“No hetaṁ, bhante”.
“No, sir.”


“Tasmātiha, bhikkhave, imaṁ kakacūpamaṁ ovādaṁ abhikkhaṇaṁ manasikarotha.
“So, mendicants, you should frequently reflect on this advice, the simile of the saw.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāyā”ti.
This will be for your lasting welfare and happiness.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Kakacūpamasuttaṁ niṭṭhitaṁ paṭhamaṁ.


22. Alagaddūpamasutta
The Simile of the Snake


Evaṁ me sutaṁ—
So I have heard.


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


Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time a mendicant called Ariṭtha, who had previously been a vulture trapper, had the following harmful misconception:

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
“As I understand the Buddha’s teachings, the acts that he says are obstructions are not really obstructions for the one who performs them.”


Assosuṁ kho sambahulā bhikkhū:
Several mendicants heard about this.

“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:


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


Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:
They went up to Ariṭṭha and said to him,

“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception:

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


Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
Then, wishing to dissuade Ariṭṭha from his view, the mendicants pursued, pressed, and grilled him,

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

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.
In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …
With the similes of a skeleton …

maṁsapesūpamā kāmā vuttā bhagavatā …
a lump of meat …

tiṇukkūpamā kāmā vuttā bhagavatā …
a grass torch …

aṅgārakāsūpamā kāmā vuttā bhagavatā …
a pit of glowing coals …

supinakūpamā kāmā vuttā bhagavatā …
a dream …

yācitakūpamā kāmā vuttā bhagavatā …
borrowed goods …

rukkhaphalūpamā kāmā vuttā bhagavatā …
fruit on a tree …

asisūnūpamā kāmā vuttā bhagavatā …
a butcher’s knife and chopping block …

sattisūlūpamā kāmā vuttā bhagavatā …
a staking sword …

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


Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
But even though the mendicants pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on stating it.

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


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

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


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


Assumha kho mayaṁ, bhante:


‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—


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


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


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


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


Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:


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


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


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


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


Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.


Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…


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


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


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


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


Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
So the Buddha said to a certain monk,

“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:
“Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that

‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.
the teacher summons him.”


“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:
“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him,

“satthā taṁ, āvuso ariṭṭha, āmantetī”ti.
“Reverend Ariṭṭha, the teacher summons you.”


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


“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Is it really true, Ariṭṭha, that you have such a harmful misconception:

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


“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?
“Silly man, who on earth have you ever known me to teach in that way?

Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.
Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them?

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …
With the similes of a skeleton …

maṁsapesūpamā kāmā vuttā mayā …
a lump of meat …

tiṇukkūpamā kāmā vuttā mayā …
a grass torch …

aṅgārakāsūpamā kāmā vuttā mayā …
a pit of glowing coals …

supinakūpamā kāmā vuttā mayā …
a dream …

yācitakūpamā kāmā vuttā mayā …
borrowed goods …

rukkhaphalūpamā kāmā vuttā mayā …
fruit on a tree …

asisūnūpamā kāmā vuttā mayā …
a butcher’s knife and chopping block …

sattisūlūpamā kāmā vuttā mayā …
a staking sword …

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

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.
But still you misrepresent me by your wrong grasp, harm yourself, and make much bad karma.

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
This will be for your lasting harm and suffering.”


Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,

“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?
Has this mendicant Ariṭṭha kindled even a spark of wisdom in this teaching and training?”


“Kiñhi siyā, bhante;
“How could that be, sir?

no hetaṁ, bhante”ti.
No, sir.”

Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, Ariṭṭha sat silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say.


Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:
Knowing this, the Buddha said,

“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
“Silly man, you will be known by your own harmful misconception.

Idhāhaṁ bhikkhū paṭipucchissāmī”ti.
I’ll question the mendicants about this.”


Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the mendicants,

“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?
“Mendicants, do you understand my teachings as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and makes much bad karma?”


“No hetaṁ, bhante.
“No, sir.

Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;
For in many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.

alañca pana te paṭisevato antarāyāya.


Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…
With the similes of a skeleton …

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


“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.
“Good, good, mendicants! It’s good that you understand my teaching like this.

Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.
For in many ways I have said that obstructive acts are obstructive …


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


Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…


sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.
But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and makes much bad karma.

Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.
This will be for his lasting harm and suffering.

So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.
Truly, mendicants, it’s not possible to perform sensual acts without sensual pleasures, sensual perceptions, and sensual thoughts.


Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—
Take a foolish person who memorizes the teaching—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.
But they don’t examine the meaning of those teachings with wisdom,

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.
and so don’t come to a reflective acceptance of them.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.
They just memorize the teaching for the sake of finding fault and winning debates.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.
They don’t realize the goal for which they memorized them.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.
Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.

Taṁ kissa hetu?
Why is that?

Duggahitattā, bhikkhave, dhammānaṁ.
Because of their wrong grasp of the teachings.


Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.
Suppose there was a person in need of a snake. And while wandering in search of a snake

So passeyya mahantaṁ alagaddaṁ.
they’d see a big snake,

Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.
and grasp it by the coil or the tail.

Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.
But that snake would twist back and bite them on the hand or the arm or limb,

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
resulting in death or deadly pain.

Taṁ kissa hetu?
Why is that?

Duggahitattā, bhikkhave, alagaddassa.
Because of their wrong grasp of the snake.


Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—
In the same way, a foolish person memorizes the teaching …

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


Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.


Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.


Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.


Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.


Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.
and those teachings lead to their lasting harm and suffering.

Taṁ kissa hetu?
Why is that?

Duggahitattā, bhikkhave, dhammānaṁ.
Because of their wrong grasp of the teachings.


Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—
Now, take a gentleman who memorizes the teaching—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.
And once he’s memorized them, he examines their meaning with wisdom,

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.
and comes to a reflective acceptance of them.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.
He doesn’t memorize the teaching for the sake of finding fault and winning debates.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.
He realizes the goal for which he memorized them.

Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.
Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.

Taṁ kissa hetu?
Why is that?

Suggahitattā bhikkhave dhammānaṁ.
Because of his correct grasp of the teachings.


Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.
Suppose there was a person in need of a snake. And while wandering in search of a snake

So passeyya mahantaṁ alagaddaṁ.
they’d see a big snake,

Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.
and hold it down carefully with a cleft stick.

Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.
Only then would they correctly grasp it by the neck.

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.
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.

Taṁ kissa hetu?
Why is that?

Suggahitattā, bhikkhave, alagaddassa.
Because of their correct grasp of the snake.


Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—
In the same way, a gentleman memorizes the teaching …

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


Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.


Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.


Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.


Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.


Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.
and those teachings lead to his lasting welfare and happiness.

Taṁ kissa hetu?
Why is that?

Suggahitattā, bhikkhave, dhammānaṁ.
Because of his correct grasp of the teachings.


Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.
So, mendicants, when you understand what I’ve said, you should remember it accordingly.

Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants.


Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.
Mendicants, I will teach you how the Dhamma is similar to a raft: it’s for crossing over, not for holding on.

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


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

Bhagavā etadavoca:
The Buddha said this:


“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.
“Suppose there was a person traveling along the road.

So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;
They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril.

na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.
But there was no ferryboat or bridge for crossing over.

Tassa evamassa:
They’d think,

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


natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.


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

Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.
And so they’d do exactly that.

Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
And when they’d crossed over to the far shore, they’d think,

‘bahukāro kho me ayaṁ kullo;
‘This raft has been very helpful to me.

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.
Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore.

Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.
Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?
Would that person be doing what should be done with that raft?”


“No hetaṁ, bhante”.
“No, sir.”


“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?
“And what, mendicants, should that person do with the raft?

Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
When they’d crossed over they should think,

‘bahukāro kho me ayaṁ kullo;
‘This raft has been very helpful to me. …

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


Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti.
Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’

Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.
That’s what that person should do with the raft.


Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.
In the same way, I have taught how the teaching is similar to a raft: it’s for crossing over, not for holding on.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
By understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings.


Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.
Mendicants, there are these six grounds for views.

Katamāni cha?
What six?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,
Take an uneducated ordinary 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 good persons, and are neither skilled nor trained in the teaching of the good persons.

rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
They regard form like this: ‘This is mine, I am this, this is my self.’

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
They also regard feeling …

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

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

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
whatever is seen, heard, thought, known, sought, and explored by the mind like this: ‘This is mine, I am this, this is my self.’

yampi taṁ diṭṭhiṭṭhānaṁ—
And the same for this ground for views:

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

tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
They also regard this: ‘This is mine, I am this, this is my self.’


Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
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 good persons, and are skilled and trained in the teaching of the good persons.

rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
They regard form like this: ‘This is not mine, I am not this, this is not my self.’

vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
They also regard feeling …

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

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

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

yampi taṁ diṭṭhiṭṭhānaṁ—
And the same for this ground for views:

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

tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
They also regard this: ‘This is not mine, I am not this, this is not my self.’


So evaṁ samanupassanto asati na paritassatī”ti.
Seeing in this way they’re not anxious about what doesn’t exist.”


Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When he said this, one of the mendicants asked the Buddha,

“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?
“Sir, can there be anxiety about what doesn’t exist externally?”


“Siyā, bhikkhū”ti—bhagavā avoca.
“There can, mendicant,” said the Buddha.

“Idha bhikkhu ekaccassa evaṁ hoti:
“It’s when someone thinks,

‘ahu vata me, taṁ vata me natthi;
‘Oh, but it used to be mine, and it is mine no more.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.
Oh, but it could be mine, and I will get it no more.’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
They sorrow and pine and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.
That’s how there is anxiety about what doesn’t exist externally.”


“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?
“But can there be no anxiety about what doesn’t exist externally?”


“Siyā, bhikkhū”ti—bhagavā avoca.
“There can, mendicant,” said the Buddha.

“Idha bhikkhu ekaccassa na evaṁ hoti:
“It’s when someone doesn’t think,

‘ahu vata me, taṁ vata me natthi;
‘Oh, but it used to be mine, and it is mine no more.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti.
Oh, but it could be mine, and I will get it no more.’

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
They don’t sorrow and pine and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.
That’s how there is no anxiety about what doesn’t exist externally.”


“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?
“But can there be anxiety about what doesn’t exist internally?”


“Siyā, bhikkhū”ti—bhagavā avoca.
“There can, mendicant,” said the Buddha.

“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:
“It’s when someone has such a view:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘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 suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
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.

Tassa evaṁ hoti:
They think,

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.
‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
They sorrow and pine and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.
That’s how there is anxiety about what doesn’t exist internally.”


“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?
“But can there be no anxiety about what doesn’t exist internally?”


“Siyā, bhikkhū”ti bhagavā avoca.
“There can,” said the Buddha.

“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:
“It’s when someone doesn’t have such a view:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘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 suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
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.

Tassa na evaṁ hoti:
It never occurs to them,

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.
‘Whoa, I’m going to be annihilated and destroyed! I won’t exist any more!’

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
They don’t sorrow and pine and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.
That’s how there is no anxiety about what doesn’t exist internally.


Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya.
Mendicants, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.

Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?
But do you see any such possession?”


“No hetaṁ, bhante”.
“No, sir.”


“Sādhu, bhikkhave.
“Good, mendicants!

Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.
I also can’t see any such possession.


Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
But do you see any such doctrine of self?”


“No hetaṁ, bhante”.
“No, sir.”


“Sādhu, bhikkhave.
“Good, mendicants!

Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
I also can’t see any such doctrine of self.


Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
But do you see any such view to rely on?”


“No hetaṁ, bhante”.
“No, sir.”


“Sādhu, bhikkhave.
“Good, mendicants!

Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”.
I also can’t see any such view to rely on.


“Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?
Mendicants, were a self to exist, would there be the thought, ‘Belonging to my self’?”


“Evaṁ, bhante”.
“Yes, sir.”


“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?
“Were what belongs to a self to exist, would there be the thought, ‘My self’?”


“Evaṁ, bhante”.
“Yes, sir.”


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

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

nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?


“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
“What else could it be, sir? It’s a totally foolish teaching.”


“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

rūpaṁ niccaṁ vā aniccaṁ vā”ti?
Is form permanent or impermanent?”


“Aniccaṁ, bhante”.
“Impermanent, sir.”


“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṁ, bhante”.
“Suffering, sir.”


“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my self’?”


“No hetaṁ, bhante”.
“No, sir.”


“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, mendicants?

vedanā …pe…
Is feeling …

saññā …
perception …

saṅkhārā …
choices …

viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
consciousness permanent or impermanent?”


“Aniccaṁ, bhante”.
“Impermanent, sir.”


“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But if it’s impermanent, is it suffering or happiness?”


“Dukkhaṁ, bhante”.
“Suffering, sir.”


“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“But if it’s impermanent, suffering, and liable to fall apart, is it fit to be regarded thus:

etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my self’?”


“No hetaṁ, bhante”.
“No, sir.”


“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.
“So, mendicants, 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 my self.’

Yā kāci vedanā …pe…
You should truly see any kind of feeling …

yā kāci saññā …
perception …

ye keci saṅkhārā …
choices …

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.
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 my self.’


Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,
Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.

nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.


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


Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.
This is called a mendicant 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.


Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?
And how has a mendicant lifted the cross-bar?

Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
That’s how a mendicant has lifted the cross-bar.


Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?
And how has a mendicant filled in the trench?

Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.
That’s how a mendicant has filled in the trench.


Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?
And how has a mendicant pulled up the pillar?

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
That’s how a mendicant has pulled up the pillar.


Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?
And how is a mendicant unbarred?

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.
That’s how a mendicant is unbarred.


Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?
And how is a mendicant a noble one with banner and burden put down, detached?

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.
It’s when a mendicant 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.

Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.
That’s how a mendicant is a noble one with banner and burden put down, detached.


Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:
When a mendicant’s mind is freed like this, the gods together with Indra, Brahmā, and Pajāpati, search as they may, will not find

‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.
anything that such a Realized One’s consciousness depends on.

Taṁ kissa hetu?
Why is that?

Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.
Because even in the present life the Realized One is undiscoverable, I say.


Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
Though I speak and explain like this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of an existing being.’

Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
I have been falsely misrepresented as being what I am not, and saying what I do not say.

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


Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.
In the past, as today, what I describe is suffering and the cessation of suffering.

Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
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 sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.
Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited.

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

‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
‘They do such things for what has already been completely understood.’


Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated.

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

‘yaṁ kho idaṁ pubbe pariññātaṁ, tatthame evarūpā kārā karīyantī’ti.
‘They do such things for what has already been completely understood.’


Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
So, mendicants, give up what isn't yours.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Giving it up will be for your lasting welfare and happiness.


Kiñca, bhikkhave, na tumhākaṁ?
And what isn’t yours?

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Form isn’t yours: give it up.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Giving it up will be for your lasting welfare and happiness.


Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Feeling …

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.


Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
perception …

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.


Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;
choices …

te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.


Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
consciousness isn’t yours: give it up.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Giving it up will be for your lasting welfare and happiness.


Taṁ kiṁ maññatha, bhikkhave,
What do you think, mendicants?

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

Api nu tumhākaṁ evamassa:
Would you think,

‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?
‘This person is carrying us off, burning us, or doing what they want with us?’”


“No hetaṁ, bhante”.
“No, sir.

“Taṁ kissa hetu”?
Why is that?

“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
Because that’s neither self nor belonging to self.”


“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
“In the same way, mendicants, give up what isn't yours.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Giving it up will be for your lasting welfare and happiness.

Kiñca, bhikkhave, na tumhākaṁ?
And what isn’t yours?

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Form …

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.


Vedanā, bhikkhave …pe…
feeling …

saññā, bhikkhave …
perception …

saṅkhārā, bhikkhave …pe…
choices …

viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
consciousness isn’t yours: give it up.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Giving it up will be for your lasting welfare and happiness.


Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.
In this teaching there are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their own goal, utterly ended the fetters of rebirth, and are rightly freed through enlightenment. For them, there is no cycle of rebirths to be found. …


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


Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.
In this teaching there are mendicants 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 svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.


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.
In this teaching there are mendicants 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 svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.


Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.
In this teaching there are mendicants who have ended three fetters. All of them are stream-enterers, not liable to be reborn in the underworld, bound for awakening. …


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


Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
In this teaching there are mendicants who are followers of principles, or followers by faith. All of them are bound for awakening.


Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.
In this teaching there are those who have a degree of faith and love for me. All of them are bound for heaven.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.


23. Vammikasutta
The Ant-Hill


Evaṁ me sutaṁ—
So I have heard.


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

Tena kho pana samayena āyasmā kumārakassapo andhavane viharati.
Now at that time Venerable Kassapa the Prince was staying in the Dark Forest.


Atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāyasmā kumārakassapo tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho sā devatā āyasmantaṁ kumārakassapaṁ etadavoca:
Then, late at night, a glorious deity, lighting up the entire Dark Forest, went up to Kassapa the Prince, stood to one side, and said:


“Bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati.
“Monk, monk! This ant-hill fumes by night and flames by day.

Brāhmaṇo evamāha:
The brahmin said,

‘abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
‘Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa laṅgiṁ
Taking up the sword and digging, the sage saw a bar:

‘laṅgī, bhadante’ti.
‘A bar, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa laṅgiṁ;
‘Throw out the bar!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa uddhumāyikaṁ.
Taking up the sword and digging, the sage saw a bullfrog:

‘Uddhumāyikā, bhadante’ti.
‘A bullfrog, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa uddhumāyikaṁ;
‘Throw out the bullfrog!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa dvidhāpathaṁ.
Taking up the sword and digging, the sage saw a forked path:

‘Dvidhāpatho, bhadante’ti.
‘A forked path, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa dvidhāpathaṁ;
‘Throw out the forked path!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa caṅgavāraṁ.
Taking up the sword and digging, the sage saw a box:

‘Caṅgavāro, bhadante’ti.
‘A box, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa caṅgavāraṁ;
‘Throw out the box!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa kummaṁ.
Taking up the sword and digging, the sage saw a tortoise:

‘Kummo, bhadante’ti.
‘A tortoise, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa kummaṁ;
‘Throw out the tortoise!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa asisūnaṁ.
Taking up the sword and digging, the sage saw an axe and block:

‘Asisūnā, bhadante’ti.
‘An axe and block, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa asisūnaṁ;
‘Throw out the axe and block!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa maṁsapesiṁ.
Taking up the sword and digging, the sage saw a lump of meat:

‘Maṁsapesi, bhadante’ti.
‘A lump of meat, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘ukkhipa maṁsapesiṁ;
‘Throw out the lump of meat!

abhikkhaṇa, sumedha, satthaṁ ādāyā’ti.
Take up the sword and dig, O sage!’


Abhikkhaṇanto sumedho satthaṁ ādāya addasa nāgaṁ.
Taking up the sword and digging, the sage saw a dragon:

‘Nāgo, bhadante’ti.
‘A dragon, sir!’

Brāhmaṇo evamāha:
The brahmin said,

‘tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassā’ti.
‘Leave the dragon! Do not disturb the dragon! Worship the dragon!’


Ime kho tvaṁ, bhikkhu, pañhe bhagavantaṁ upasaṅkamitvā puccheyyāsi, yathā ca te bhagavā byākaroti tathā naṁ dhāreyyāsi.
Mendicant, go to the Buddha and ask him about this riddle. You should remember it in line with his answer.

Nāhaṁ taṁ, bhikkhu, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yo imesaṁ pañhānaṁ veyyākaraṇena cittaṁ ārādheyya aññatra tathāgatena vā, tathāgatasāvakena vā, ito vā pana sutvā”ti—
I don’t see anyone in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who could provide a satisfying answer to this riddle except for the Realized One or his disciple or someone who has heard it from them.”


Idamavoca sā devatā.
That is what that deity said

Idaṁ vatvā tatthevantaradhāyi.
before vanishing right there.


Atha kho āyasmā kumārakassapo tassā rattiyā accayena yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā kumārakassapo bhagavantaṁ etadavoca:
Then, when the night had passed, Kassapa the Prince went to the Buddha, bowed, sat down to one side, and told him what had happened. Then he asked:

“imaṁ, bhante, rattiṁ aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṁ andhavanaṁ obhāsetvā yenāhaṁ tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitā kho, bhante, sā devatā maṁ etadavoca:


‘bhikkhu bhikkhu, ayaṁ vammiko rattiṁ dhūmāyati, divā pajjalati.


Brāhmaṇo evamāha:


“abhikkhaṇa, sumedha, satthaṁ ādāyā”ti.


Abhikkhaṇanto sumedho satthaṁ ādāya …pe…


ito vā pana sutvā’ti.


Idamavoca, bhante, sā devatā.


Idaṁ vatvā tatthevantaradhāyi.


Ko nu kho, bhante, vammiko, kā rattiṁ dhūmāyanā, kā divā pajjalanā, ko brāhmaṇo, ko sumedho, kiṁ satthaṁ, kiṁ abhikkhaṇaṁ, kā laṅgī, kā uddhumāyikā, ko dvidhāpatho, kiṁ caṅgavāraṁ, ko kummo, kā asisūnā, kā maṁsapesi, ko nāgo”ti?
“Sir, what is the ant-hill? What is the fuming by night and flaming by day? Who is the brahmin, and who the sage? What are the sword, the digging, the bar, the bullfrog, the forked path, the box, the tortoise, the axe and block, and the lump of meat? And what is the dragon?”


“‘Vammiko’ti kho, bhikkhu, imassetaṁ cātumahābhūtikassa kāyassa adhivacanaṁ, mātāpettikasambhavassa odanakummāsūpacayassa aniccucchādanaparimaddanabhedanaviddhaṁsanadhammassa. (1)
“Mendicant, ‘ant-hill’ is a term for this body made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction.


Yaṁ kho, bhikkhu, divā kammante ārabbha rattiṁ anuvitakketi anuvicāreti—
Thinking and considering all night about what you did during the day—

ayaṁ rattiṁ dhūmāyanā.
this is the fuming at night.

Yaṁ kho, bhikkhu, rattiṁ anuvitakketvā anuvicāretvā divā kammante payojeti kāyena vācāya ‘manasā’—
The work you apply yourself to during the day by body, speech, and mind after thinking about it all night—

ayaṁ divā pajjalanā. (2–3.)
this is the flaming by day.


‘Brāhmaṇo’ti kho, bhikkhu, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa.
‘Brahmin’ is a term for the Realized One, the perfected one, the fully awakened Buddha.

‘Sumedho’ti kho, bhikkhu, sekkhassetaṁ bhikkhuno adhivacanaṁ. (4–5.)
‘Sage’ is a term for the trainee mendicant.


‘Satthan’ti kho, bhikkhu, ariyāyetaṁ paññāya adhivacanaṁ.
‘Sword’ is a term for noble wisdom.

‘Abhikkhaṇan’ti kho, bhikkhu, vīriyārambhassetaṁ adhivacanaṁ. (6–7.)
‘Digging’ is a term for being energetic.


‘Laṅgī’ti kho, bhikkhu, avijjāyetaṁ adhivacanaṁ.
‘Bar’ is a term for ignorance.

Ukkhipa laṅgiṁ, pajaha avijjaṁ;
‘Throw out the bar’ means ‘give up ignorance,

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (8)
take up the sword, sage, and dig.’


‘Uddhumāyikā’ti kho, bhikkhu, kodhūpāyāsassetaṁ adhivacanaṁ.
‘Bullfrog’ is a term for anger and distress.

Ukkhipa uddhumāyikaṁ, pajaha kodhūpāyāsaṁ;
‘Throw out the bullfrog’ means ‘give up anger and distress’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (9)


‘Dvidhāpatho’ti kho, bhikkhu, vicikicchāyetaṁ adhivacanaṁ.
‘A forked path’ is a term for doubt.

Ukkhipa dvidhāpathaṁ, pajaha vicikicchaṁ;
‘Throw out the forked path’ means ‘give up doubt’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (10)


‘Caṅgavāran’ti kho, bhikkhu, pañcannetaṁ nīvaraṇānaṁ adhivacanaṁ, seyyathidaṁ—
‘Box’ is a term for the five hindrances, that is:

kāmacchandanīvaraṇassa, byāpādanīvaraṇassa, thinamiddhanīvaraṇassa, uddhaccakukkuccanīvaraṇassa, vicikicchānīvaraṇassa.
the hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.

Ukkhipa caṅgavāraṁ, pajaha pañca nīvaraṇe;
‘Throw out the box’ means ‘give up the five hindrances’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (11)


‘Kummo’ti kho, bhikkhu, pañcannetaṁ upādānakkhandhānaṁ adhivacanaṁ, seyyathidaṁ—
‘Tortoise’ is a term for the five grasping aggregates, that is:

rūpupādānakkhandhassa, vedanupādānakkhandhassa, saññupādānakkhandhassa, saṅkhārupādānakkhandhassa, viññāṇupādānakkhandhassa.
form, feeling, perception, choices, and consciousness.

Ukkhipa kummaṁ, pajaha pañcupādānakkhandhe;
‘Throw out the tortoise’ means ‘give up the five grasping aggregates’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (12)


‘Asisūnā’ti kho, bhikkhu, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ—
‘Axe and block’ is a term for the five kinds of sensual stimulation.

cakkhuviññeyyānaṁ rūpānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyānaṁ saddānaṁ …pe…
Sounds known by the ear …

ghānaviññeyyānaṁ gandhānaṁ …pe…
Smells known by the nose …

jivhāviññeyyānaṁ rasānaṁ …pe…
Tastes known by the tongue …

kāyaviññeyyānaṁ phoṭṭhabbānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ piyarūpānaṁ kāmūpasaṁhitānaṁ rajanīyānaṁ.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Ukkhipa asisūnaṁ, pajaha pañca kāmaguṇe;
‘Throw out the axe and block’ means ‘give up the five kinds of sensual stimulation’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (13)


‘Maṁsapesī’ti kho, bhikkhu, nandīrāgassetaṁ adhivacanaṁ.
‘Lump of meat’ is a term for desire with relishing.

Ukkhipa maṁsapesiṁ, pajaha nandīrāgaṁ;
‘Throw out the lump of meat’ means ‘give up desire with relishing’ …

abhikkhaṇa, sumedha, satthaṁ ādāyāti ayametassa attho. (14)


‘Nāgo’ti kho, bhikkhu, khīṇāsavassetaṁ bhikkhuno adhivacanaṁ.
‘Dragon’ is a term for a mendicant who has ended the defilements.

Tiṭṭhatu nāgo, mā nāgaṁ ghaṭṭesi; namo karohi nāgassāti ayametassa attho”ti. (15)
This is the meaning of: ‘Leave the dragon! Do not disturb the dragon! Worship the dragon.’”


Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā kumārakassapo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Kassapa the Prince was happy with what the Buddha said.


Vammikasuttaṁ niṭṭhitaṁ tatiyaṁ.


24. Rathavinītasutta
Prepared Chariots


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.


Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṁ vassaṁvuṭṭhā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te bhikkhū bhagavā etadavoca:
Then several mendicants who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them:


“Ko nu kho, bhikkhave, jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:
“In your native land, mendicants, which of the native mendicants is esteemed in this way:

‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho santuṭṭhikathañca bhikkhūnaṁ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṁ kattā, attanā ca asaṁsaṭṭho asaṁsaggakathañca bhikkhūnaṁ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṁ kattā, attanā ca sīlasampanno sīlasampadākathañca bhikkhūnaṁ kattā, attanā ca samādhisampanno samādhisampadākathañca bhikkhūnaṁ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttisampanno vimuttisampadākathañca bhikkhūnaṁ kattā, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadākathañca bhikkhūnaṁ kattā, ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti?
‘Personally having few wishes, they speak to the mendicants on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom, they speak to the mendicants on all these things. They’re an adviser and instructor, one who educates, encourages, fires up, and inspires their spiritual companions.’”


“Puṇṇo nāma, bhante, āyasmā mantāṇiputto jātibhūmiyaṁ jātibhūmakānaṁ bhikkhūnaṁ sabrahmacārīnaṁ evaṁ sambhāvito:
“Puṇṇa Mantāṇiputta, sir, is esteemed in this way in our native land.”

‘attanā ca appiccho appicchakathañca bhikkhūnaṁ kattā, attanā ca santuṭṭho …pe… ovādako viññāpako sandassako samādapako samuttejako sampahaṁsako sabrahmacārīnan’”ti.


Tena kho pana samayena āyasmā sāriputto bhagavato avidūre nisinno hoti.
Now at that time Venerable Sāriputta was meditating not far from the Buddha.

Atha kho āyasmato sāriputtassa etadahosi:
Then he thought:


“lābhā āyasmato puṇṇassa mantāṇiputtassa, suladdhalābhā āyasmato puṇṇassa mantāṇiputtassa,
“Puṇṇa Mantāṇiputta is fortunate, so very fortunate,

yassa viññū sabrahmacārī satthu sammukhā anumassa anumassa vaṇṇaṁ bhāsanti, tañca satthā abbhanumodati.
in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation.

Appeva nāma mayampi kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.”


Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed in Rājagaha as long as he wished, he set out for Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
Traveling stage by stage, he arrived at Sāvatthī,

Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Assosi kho āyasmā puṇṇo mantāṇiputto: “bhagavā kira sāvatthiṁ anuppatto; sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme”ti.
Puṇṇa heard that the Buddha had arrived at Sāvatthī.


Atha kho āyasmā puṇṇo mantāṇiputto senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena cārikaṁ pakkāmi.
Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī.

Anupubbena cārikaṁ caramāno yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side.

Ekamantaṁ nisinnaṁ kho āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk.

Atha kho āyasmā puṇṇo mantāṇiputto bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tenupasaṅkami divāvihārāya.
Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation.


Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:
Then a certain mendicant went up to Venerable Sāriputta, and said to him,

“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti.
“Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.”


Atha kho āyasmā sāriputto taramānarūpo nisīdanaṁ ādāya āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ piṭṭhito piṭṭhito anubandhi sīsānulokī.
Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head.

Atha kho āyasmā puṇṇo mantāṇiputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation.

Āyasmāpi kho sāriputto andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
And Sāriputta did likewise.


Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā puṇṇo mantāṇiputto tenupasaṅkami; upasaṅkamitvā āyasmatā puṇṇena mantāṇiputtena saddhiṁ sammodi.
Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa:


“Bhagavati no, āvuso, brahmacariyaṁ vussatī”ti?
“Reverend, is our spiritual life lived under the Buddha?”


“Evamāvuso”ti.
“Yes, reverend.”


“Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Is the spiritual life lived under the Buddha for the sake of purification of ethics?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then is the spiritual life lived under the Buddha for the sake of purification of mind?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Is the spiritual life lived under the Buddha for the sake of purification of view?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then is the spiritual life lived under the Buddha for the sake of purification through overcoming doubt?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the variety of paths?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Then is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī”ti?
“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?”


“No hidaṁ, āvuso”.
“Certainly not.”


“‘Kiṁ nu kho, āvuso, sīlavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
“When asked each of these questions, you answered, ‘Certainly not.’

‘Kiṁ panāvuso, cittavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.


‘Kiṁ nu kho, āvuso, diṭṭhivisuddhatthaṁ …pe…


kaṅkhāvitaraṇavisuddhatthaṁ …pe…


maggāmaggañāṇadassanavisuddhatthaṁ …pe…


paṭipadāñāṇadassanavisuddhatthaṁ …pe…


kiṁ nu kho, āvuso, ñāṇadassanavisuddhatthaṁ bhagavati brahmacariyaṁ vussatī’ti iti puṭṭho samāno ‘no hidaṁ āvuso’ti vadesi.


Kimatthaṁ carahāvuso, bhagavati brahmacariyaṁ vussatī”ti?
Then what exactly is the purpose of living the spiritual life under the Buddha?”


“Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
“The purpose of living the spiritual life under the Buddha is extinguishment by not grasping.”


“Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan”ti?
“Reverend, is purification of ethics extinguishment by not grasping?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan”ti?


“No hidaṁ, āvuso”.


“Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan”ti?


“No hidaṁ, āvuso”.


“Kiṁ panāvuso, kaṅkhāvitaraṇavisuddhi anupādāparinibbānan”ti?


“No hidaṁ, āvuso”.


“Kiṁ nu kho, āvuso, maggāmaggañāṇadassanavisuddhi anupādāparinibbānan”ti?


“No hidaṁ, āvuso”.


“Kiṁ panāvuso, paṭipadāñāṇadassanavisuddhi anupādāparinibbānan”ti?


“No hidaṁ, āvuso”.


“Kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan”ti?
“Is purification of knowledge and vision extinguishment by not grasping?”


“No hidaṁ, āvuso”.
“Certainly not.”


“Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan”ti?
“Then is extinguishment by not grasping something apart from these things?”


“No hidaṁ, āvuso”.
“Certainly not.”


“‘Kiṁ nu kho, āvuso, sīlavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.
“When asked each of these questions, you answered, ‘Certainly not.’

‘Kiṁ panāvuso, cittavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.


‘Kiṁ nu kho, āvuso, diṭṭhivisuddhi anupādāparinibbānan’ti …pe…


kaṅkhāvitaraṇavisuddhi …


maggāmaggañāṇadassanavisuddhi …


paṭipadāñāṇadassanavisuddhi …


‘kiṁ nu kho, āvuso, ñāṇadassanavisuddhi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.


‘Kiṁ panāvuso, aññatra imehi dhammehi anupādāparinibbānan’ti iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi.


Yathākathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”


“Sīlavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
“If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping. …

Cittavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.


Diṭṭhivisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.


Kaṅkhāvitaraṇavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.


Maggāmaggañāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.


Paṭipadāñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.


Ñāṇadassanavisuddhiñce, āvuso, bhagavā anupādāparinibbānaṁ paññapeyya, saupādānaṁyeva samānaṁ anupādāparinibbānaṁ paññapeyya.
If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has grasping to be extinguishment by not grasping.

Aññatra ce, āvuso, imehi dhammehi anupādāparinibbānaṁ abhavissa, puthujjano parinibbāyeyya.
But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished.

Puthujjano hi, āvuso, aññatra imehi dhammehi.
For an ordinary person lacks these things.


Tena hāvuso, upamaṁ te karissāmi;
Well then, reverend, I shall give you a simile.

upamāyapidhekacce viññū purisā bhāsitassa atthaṁ ājānanti.
For by means of a simile some sensible people understand the meaning of what is said.


Seyyathāpi, āvuso, rañño pasenadissa kosalassa sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajjeyya.
Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa.

Tassa antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapeyyuṁ.
Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for him.

Atha kho, āvuso, rājā pasenadi kosalo sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruheyya, paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇeyya, paṭhamaṁ rathavinītaṁ vissajjeyya dutiyaṁ rathavinītaṁ abhiruheyya.
Then Pasenadi, having departed Sāvatthī, mounted the first prepared chariot by the gate of the royal compound. The first prepared chariot would bring him to the second, where he’d dismount and mount the second chariot.

Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇeyya, dutiyaṁ rathavinītaṁ vissajjeyya, tatiyaṁ rathavinītaṁ abhiruheyya.
The second prepared chariot would bring him to the third …

Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇeyya, tatiyaṁ rathavinītaṁ vissajjeyya, catutthaṁ rathavinītaṁ abhiruheyya.
The third prepared chariot would bring him to the fourth …

Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇeyya, catutthaṁ rathavinītaṁ vissajjeyya, pañcamaṁ rathavinītaṁ abhiruheyya.
The fourth prepared chariot would bring him to the fifth …

Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇeyya, pañcamaṁ rathavinītaṁ vissajjeyya, chaṭṭhaṁ rathavinītaṁ abhiruheyya.
The fifth prepared chariot would bring him to the sixth …

Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇeyya, chaṭṭhaṁ rathavinītaṁ vissajjeyya, sattamaṁ rathavinītaṁ abhiruheyya.
The sixth prepared chariot would bring him to the seventh, where he’d dismount and mount the seventh chariot.

Sattamena rathavinītena sāketaṁ anupāpuṇeyya antepuradvāraṁ.
The seventh prepared chariot would bring him to the gate of the royal compound of Sāketa.

Tamenaṁ antepuradvāragataṁ samānaṁ mittāmaccā ñātisālohitā evaṁ puccheyyuṁ:
And when he was at the gate, friends and colleagues, relatives and kin would ask him:

‘iminā tvaṁ, mahārāja, rathavinītena sāvatthiyā sāketaṁ anuppatto antepuradvāran’ti?
‘Great king, did you come to Sāketa from Sāvatthī by this prepared chariot?’

Kathaṁ byākaramāno nu kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti?
If asked this, how should King Pasenadi rightly reply?”


“Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyya:
“The king should reply:

‘idha me sāvatthiyaṁ paṭivasantassa sākete kiñcideva accāyikaṁ karaṇīyaṁ uppajji.
‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa.

Tassa me antarā ca sāvatthiṁ antarā ca sāketaṁ satta rathavinītāni upaṭṭhapesuṁ.
Now, between Sāvatthī and Sāketa seven prepared chariots were stationed ready for me.

Atha khvāhaṁ sāvatthiyā nikkhamitvā antepuradvārā paṭhamaṁ rathavinītaṁ abhiruhiṁ.
Then, having departed Sāvatthī, I mounted the first prepared chariot by the gate of the royal compound.

Paṭhamena rathavinītena dutiyaṁ rathavinītaṁ pāpuṇiṁ, paṭhamaṁ rathavinītaṁ vissajjiṁ dutiyaṁ rathavinītaṁ abhiruhiṁ.
The first prepared chariot brought me to the second, where I dismounted and mounted the second chariot. …

Dutiyena rathavinītena tatiyaṁ rathavinītaṁ pāpuṇiṁ, dutiyaṁ rathavinītaṁ vissajjiṁ, tatiyaṁ rathavinītaṁ abhiruhiṁ.


Tatiyena rathavinītena catutthaṁ rathavinītaṁ pāpuṇiṁ, tatiyaṁ rathavinītaṁ vissajjiṁ, catutthaṁ rathavinītaṁ abhiruhiṁ.


Catutthena rathavinītena pañcamaṁ rathavinītaṁ pāpuṇiṁ, catutthaṁ rathavinītaṁ vissajjiṁ, pañcamaṁ rathavinītaṁ abhiruhiṁ.


Pañcamena rathavinītena chaṭṭhaṁ rathavinītaṁ pāpuṇiṁ, pañcamaṁ rathavinītaṁ vissajjiṁ, chaṭṭhaṁ rathavinītaṁ abhiruhiṁ.


Chaṭṭhena rathavinītena sattamaṁ rathavinītaṁ pāpuṇiṁ, chaṭṭhaṁ rathavinītaṁ vissajjiṁ, sattamaṁ rathavinītaṁ abhiruhiṁ.
The sixth prepared chariot brought me to the seventh, where I dismounted and mounted the seventh chariot.

Sattamena rathavinītena sāketaṁ anuppatto antepuradvāran’ti.
The seventh prepared chariot brought me to the gate of the royal compound of Sāketa.’

Evaṁ byākaramāno kho, āvuso, rājā pasenadi kosalo sammā byākaramāno byākareyyā”ti.
That’s how King Pasenadi should rightly reply.”


“Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā, ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā.
“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification through overcoming doubt. Purification through overcoming doubt is only for the sake of purification of knowledge and vision of the variety of paths. Purification of knowledge and vision of the variety of paths is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping.

Anupādāparinibbānatthaṁ kho, āvuso, bhagavati brahmacariyaṁ vussatī”ti.
The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.”


Evaṁ vutte, āyasmā sāriputto āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ etadavoca:
When he said this, Sāriputta said to Puṇṇa,

“konāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“What is the venerable’s name? And how are you known among your spiritual companions?”


“Puṇṇoti kho me, āvuso, nāmaṁ;
“Reverend, my name is Puṇṇa.

mantāṇiputtoti ca pana maṁ sabrahmacārī jānantī”ti.
And I am known as Mantāṇiputta among my spiritual companions.”


“Acchariyaṁ, āvuso, abbhutaṁ, āvuso.
“It’s incredible, reverend, it’s amazing!

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā puṇṇena mantāṇiputtena gambhīrā gambhīrapañhā anumassa anumassa byākatā.
Venerable Puṇṇa Mantāṇiputta has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.

Lābhā sabrahmacārīnaṁ, suladdhalābhā sabrahmacārīnaṁ,
It is fortunate for his spiritual companions, so very fortunate,

ye āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.
that they get to see Venerable Puṇṇa Mantāṇiputta and pay homage to him.

Celaṇḍukena cepi sabrahmacārī āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ puṇṇaṁ mantāṇiputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti.
Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.”


Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca:
When he said this, Puṇṇa said to Sāriputta,

“ko nāmo āyasmā, kathañca panāyasmantaṁ sabrahmacārī jānantī”ti?
“What is the venerable’s name? And how are you known among your spiritual companions?”


“Upatissoti kho me, āvuso, nāmaṁ;
“Reverend, my name is Upatissa.

sāriputtoti ca pana maṁ sabrahmacārī jānantī”ti.
And I am known as Sāriputta among my spiritual companions.”


“Satthukappena vata kira, bho, sāvakena saddhiṁ mantayamānā na jānimha:
“Goodness! I had no idea I was consulting with *the* Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself!

‘āyasmā sāriputto’ti.


Sace hi mayaṁ jāneyyāma ‘āyasmā sāriputto’ti, ettakampi no nappaṭibhāseyya.
If I’d known, I wouldn’t have said so much.

Acchariyaṁ, āvuso, abbhutaṁ, āvuso.
It’s incredible, reverend, it’s amazing!

Yathā taṁ sutavatā sāvakena sammadeva satthusāsanaṁ ājānantena, evameva āyasmatā sāriputtena gambhīrā gambhīrapañhā anumassa anumassa pucchitā.
Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions.

Lābhā sabrahmacārīnaṁ suladdhalābhā sabrahmacārīnaṁ,
It is fortunate for his spiritual companions, so very fortunate,

ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya.
that they get to see Venerable Sāriputta and pay homage to him.

Celaṇḍukena cepi sabrahmacārī āyasmantaṁ sāriputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ sāriputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti.
Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.”


Itiha te ubhopi mahānāgā aññamaññassa subhāsitaṁ samanumodiṁsūti.
And so these two spiritual giants agreed with each others’ fine words.


Rathavinītasuttaṁ niṭṭhitaṁ catutthaṁ.


25. Nivāpasutta
Fodder


Evaṁ me sutaṁ—
So I have heard.


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

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

“bhikkhavo”ti.
“Mendicants!”


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

Bhagavā etadavoca:
The Buddha said this:


“Na, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:
“Mendicants, a trapper doesn’t cast bait for deer thinking,

‘imaṁ me nivāpaṁ nivuttaṁ migajātā paribhuñjantā dīghāyukā vaṇṇavanto ciraṁ dīghamaddhānaṁ yāpentū’ti.
‘May the deer, enjoying this bait, be healthy and in good condition. May they live long and prosper!’

Evañca kho, bhikkhave, nevāpiko nivāpaṁ nivapati migajātānaṁ:
A trapper casts bait for deer thinking,

‘imaṁ me nivāpaṁ nivuttaṁ migajātā anupakhajja mucchitā bhojanāni bhuñjissanti, anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjissanti, mattā samānā pamādaṁ āpajjissanti, pamattā samānā yathākāmakaraṇīyā bhavissanti imasmiṁ nivāpe’ti.
‘When these deer intrude on where I cast the bait, they’ll recklessly enjoy eating it. They’ll become indulgent, then they’ll become negligent, and then they’ll be vulnerable on account of this bait.’


Tatra, bhikkhave, paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu, te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.
And indeed, the first herd of deer intruded on where the trapper cast the bait and recklessly enjoyed eating it. They became indulgent, then they became negligent, and then they were vulnerable to the trapper on account of that bait.

Evañhi te, bhikkhave, paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the first herd of deer failed to get free from the trapper’s power.


Tatra, bhikkhave, dutiyā migajātā evaṁ samacintesuṁ:
So then a second herd of deer thought up a plan,

‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa anupakhajja mucchitā bhojanāni bhuñjiṁsu.
‘The first herd of deer became indulgent …

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
and failed to get free of the trapper’s power.

Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Why don’t we avoid eating the bait altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’

Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.
And that’s just what they did.

Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.
But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,

Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.
and they lost their strength and energy.

Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.
So they went back to that same place where the trapper had cast bait.

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
Intruding on that place, they recklessly enjoyed eating it …

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Evañhi te, bhikkhave, dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the second herd failed to get free from the trapper’s power.


Tatra, bhikkhave, tatiyā migajātā evaṁ samacintesuṁ:
So then a third herd of deer thought up a plan,

‘ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…
‘The first …

evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yepi te dutiyā migajātā evaṁ samacintesuṁ:
and second herds of deer …

“ye kho te paṭhamā migajātā amuṁ nivāpaṁ nivuttaṁ nevāpikassa …pe…


evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.


Te sabbaso nivāpabhojanā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.


Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.


Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.


Balavīriye parihīne tameva nivāpaṁ nivuttaṁ nevāpikassa paccāgamiṁsu.


Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.


Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
failed to get free of the trapper’s power.

Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma.
Why don’t we set up our lair close by the place where the trapper has cast the bait?

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.
Then we can intrude on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then we won’t be vulnerable to the trapper on account of that bait.’

Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu.
And that’s just what they did.

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
So the trapper and his companions thought,

‘saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā;
‘Wow, this third herd of deer is so sneaky and devious, they must be some kind of unnatural spirits with psychic power!

imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.
For they eat the bait we’ve cast without us knowing how they come and go.

Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun’ti.
Why don’t we surround the bait on all sides by staking out high nets? Hopefully we might get to see their lair, where they go to hide out.’

Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
And that’s just what they did.

Addasaṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.
And they saw where the third herd of deer had their lair, where they went to hide out.

Evañhi te, bhikkhave, tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the third herd failed to get free from the trapper’s power.


Tatra, bhikkhave, catutthā migajātā evaṁ samacintesuṁ:
So then a fourth herd of deer thought up a plan,

‘ye kho te paṭhamā migajātā …pe…
‘The first …

evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yepi te dutiyā migajātā evaṁ samacintesuṁ:
second …

“ye kho te paṭhamā migajātā …pe…


evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.


Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…


evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yepi te tatiyā migajātā evaṁ samacintesuṁ:
and third herds of deer …

“ye kho te paṭhamā migajātā …pe…


evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yepi te dutiyā migajātā evaṁ samacintesuṁ:


‘ye kho te paṭhamā migajātā …pe…


evañhi te paṭhamā migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.


Te sabbaso nivāpabhojanā paṭiviramiṁsu …pe…


evañhi te dutiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.


Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe”ti.


Te amuṁ nivāpaṁ nivuttaṁ nevāpikassa upanissāya āsayaṁ kappayiṁsu, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Tatra nevāpikassa ca nevāpikaparisāya ca etadahosi:


“saṭhāssunāmime tatiyā migajātā ketabino, iddhimantāssunāmime tatiyā migajātā parajanā, imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti.


Na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.


Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma tatiyānaṁ migajātānaṁ āsayaṁ passeyyāma, yattha te gāhaṁ gaccheyyun”ti.


Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.


Addasaṁsu kho nevāpiko ca nevāpikaparisā ca tatiyānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ agamaṁsu.


Evañhi te tatiyāpi migajātā na parimucciṁsu nevāpikassa iddhānubhāvā.
failed to get free of the trapper’s power.

Yannūna mayaṁ yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma nevāpikassa amusmiṁ nivāpe’ti.
Why don’t we set up our lair somewhere the trapper and his companions can’t go? Then we can intrude on where the trapper has cast the bait and enjoy eating it without being reckless. We won’t become indulgent, then we won’t become negligent, and then we won’t be vulnerable to the trapper on account of that bait.’

Te yattha agati nevāpikassa ca nevāpikaparisāya ca tatrāsayaṁ kappayiṁsu.
And that’s just what they did.

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ nevāpikassa ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ nevāpikassa amusmiṁ nivāpe.


Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
So the trapper and his companions thought,

‘saṭhāssunāmime catutthā migajātā ketabino, iddhimantāssunāmime catutthā migajātā parajanā.
‘Wow, this fourth herd of deer is so sneaky and devious, they must be some kind of unnatural spirits with psychic power!

Imañca nāma nivāpaṁ nivuttaṁ paribhuñjanti, na ca nesaṁ jānāma āgatiṁ vā gatiṁ vā.
For they eat the bait we’ve cast without us knowing how they come and go.

Yannūna mayaṁ imaṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāreyyāma, appeva nāma catutthānaṁ migajātānaṁ āsayaṁ passeyyāma yattha te gāhaṁ gaccheyyun’ti.
Why don’t we surround the bait on all sides by staking out high nets? Hopefully we might get to see their lair, where they go to hide out.’

Te amuṁ nivāpaṁ nivuttaṁ mahatīhi daṇḍavākarāhi samantā sappadesaṁ anuparivāresuṁ.
And that’s just what they did.

Neva kho, bhikkhave, addasaṁsu nevāpiko ca nevāpikaparisā ca catutthānaṁ migajātānaṁ āsayaṁ, yattha te gāhaṁ gaccheyyuṁ.
But they couldn’t see where the fourth herd of deer had their lair, where they went to hide out.

Tatra, bhikkhave, nevāpikassa ca nevāpikaparisāya ca etadahosi:
So the trapper and his companions thought,

‘sace kho mayaṁ catutthe migajāte ghaṭṭessāma, te ghaṭṭitā aññe ghaṭṭissanti te ghaṭṭitā aññe ghaṭṭissanti.
‘If we disturb this fourth herd of deer, they’ll disturb others, who in turn will disturb even more.

Evaṁ imaṁ nivāpaṁ nivuttaṁ sabbaso migajātā parimuñcissanti.
Then all of the deer will be free from this bait we’ve cast.

Yannūna mayaṁ catutthe migajāte ajjhupekkheyyāmā’ti.
Why don’t we just keep an eye on that fourth herd?’

Ajjhupekkhiṁsu kho, bhikkhave, nevāpiko ca nevāpikaparisā ca catutthe migajāte.
And that’s just what they did.

Evañhi te, bhikkhave, catutthā migajātā parimucciṁsu nevāpikassa iddhānubhāvā.
And that’s how the fourth herd of deer got free from the trapper’s power.


Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya.
I’ve made up this simile to make a point.

Ayaṁ cevettha attho—
And this is what it means.


nivāpoti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ.
‘Bait’ is a term for the five kinds of sensual stimulation.


Nevāpikoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ.
‘Trapper’ is a term for Māra the Wicked.


Nevāpikaparisāti kho, bhikkhave, māraparisāyetaṁ adhivacanaṁ.
‘Trapper’s companions’ is a term for Māra’s assembly.


Migajātāti kho, bhikkhave, samaṇabrāhmaṇānametaṁ adhivacanaṁ.
‘Deer’ is a term for ascetics and brahmins.


Tatra, bhikkhave, paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.
Now, the first group of ascetics and brahmins intruded on where the bait and the material delights of the world were cast by Māra and recklessly enjoyed eating it.

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.
They became indulgent, then they became negligent, and then they were vulnerable to Māra on account of that bait and the material delights of the world.

Evañhi te, bhikkhave, paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
And that’s how the first group of ascetics and brahmins failed to get free from Māra’s power.

Seyyathāpi te, bhikkhave, paṭhamā migajātā tathūpame ahaṁ ime paṭhame samaṇabrāhmaṇe vadāmi.
This first group of ascetics and brahmins is just like the first herd of deer, I say.


Tatra, bhikkhave, dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
So then a second group of ascetics and brahmins thought up a plan,

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni anupakhajja mucchitā bhojanāni bhuñjiṁsu.
‘The first group of ascetics and brahmins became indulgent …

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
and failed to get free of Māra’s power.

Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.
Why don’t we avoid eating the bait and the world’s material delights altogether? Avoiding dangerous food, we can venture deep into a wilderness region and live there.’

Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmāti.


Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.
And that’s just what they did.

Te tattha sākabhakkhāpi ahesuṁ, sāmākabhakkhāpi ahesuṁ, nīvārabhakkhāpi ahesuṁ, daddulabhakkhāpi ahesuṁ, haṭabhakkhāpi ahesuṁ, kaṇabhakkhāpi ahesuṁ, ācāmabhakkhāpi ahesuṁ, piññākabhakkhāpi ahesuṁ, tiṇabhakkhāpi ahesuṁ, gomayabhakkhāpi ahesuṁ, vanamūlaphalāhārā yāpesuṁ pavattaphalabhojī.
They ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survived on forest roots and fruits, or eating fallen fruit.


Tesaṁ gimhānaṁ pacchime māse, tiṇodakasaṅkhaye, adhimattakasimānaṁ patto kāyo hoti.
But when it came to the last month of summer, the grass and water ran out. Their bodies became much too thin,

Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi.
and they lost their strength and energy.

Balavīriye parihīne cetovimutti parihāyi.
Because of this, they lost their heart’s release,

Cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.
so they went back to that same place where Māra had cast the bait and the material delights of the world.

Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.
Intruding on that place, they recklessly enjoyed eating them …

Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Evañhi te, bhikkhave, dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
And that’s how the second group of ascetics and brahmins failed to get free from Māra’s power.

Seyyathāpi te, bhikkhave, dutiyā migajātā tathūpame ahaṁ ime dutiye samaṇabrāhmaṇe vadāmi.
This second group of ascetics and brahmins is just like the second herd of deer, I say.


Tatra, bhikkhave, tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
So then a third group of ascetics and brahmins thought up a plan,

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….
‘The first …

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
and second groups of ascetics and brahmins …

“ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni …pe….


Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā”ti.


Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu.


Bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihariṁsu.


Te tattha sākabhakkhāpi ahesuṁ …pe… pavattaphalabhojī.


Tesaṁ gimhānaṁ pacchime māse tiṇodakasaṅkhaye adhimattakasimānaṁ patto kāyo hoti.


Tesaṁ adhimattakasimānaṁ pattakāyānaṁ balavīriyaṁ parihāyi, balavīriye parihīne cetovimutti parihāyi, cetovimuttiyā parihīnāya tameva nivāpaṁ nivuttaṁ mārassa paccāgamiṁsu tāni ca lokāmisāni.


Te tattha anupakhajja mucchitā bhojanāni bhuñjiṁsu.


Te tattha anupakhajja mucchitā bhojanāni bhuñjamānā madaṁ āpajjiṁsu, mattā samānā pamādaṁ āpajjiṁsu, pamattā samānā yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
failed to get free of Māra’s power.

Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma, tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmise’ti.
Why don’t we set up our lair close by the place where Māra has cast the bait and those material delights of the world? Then we can intrude on it and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then we won’t be vulnerable to Māra on account of that bait and those material delights of the world.’


Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.
And that’s just what they did.

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.


Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Api ca kho evaṁdiṭṭhikā ahesuṁ—
Still, they had such views as these:

sassato loko itipi, asassato loko itipi;
‘The world is eternal’ or ‘The world is not eternal’;

antavā loko itipi, anantavā loko itipi;
‘The world is finite’ or ‘The world is infinite’;

taṁ jīvaṁ taṁ sarīraṁ itipi, aññaṁ jīvaṁ aññaṁ sarīraṁ itipi;
‘The soul and the body are the same thing’ or ‘The soul and the body are different things’;

hoti tathāgato paraṁ maraṇā itipi, na hoti tathāgato paraṁ maraṇā itipi, hoti ca na ca hoti tathāgato paraṁ maraṇā itipi, neva hoti na na hoti tathāgato paraṁ maraṇā itipi.
or that after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.

Evañhi te, bhikkhave, tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
And that’s how the third group of ascetics and brahmins failed to get free from Māra’s power.

Seyyathāpi te, bhikkhave, tatiyā migajātā tathūpame ahaṁ ime tatiye samaṇabrāhmaṇe vadāmi.
This third group of ascetics and brahmins is just like the third herd of deer, I say.


Tatra, bhikkhave, catutthā samaṇabrāhmaṇā evaṁ samacintesuṁ:
So then a fourth group of ascetics and brahmins thought up a plan,

‘ye kho te paṭhamā samaṇabrāhmaṇā amuṁ nivāpaṁ nivuttaṁ mārassa …pe….
‘The first …

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ:
second …

‘ye kho te paṭhamā samaṇabrāhmaṇā …pe….


Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.


Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….


Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yepi te tatiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….
and third groups of ascetics and brahmins …

Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yepi te dutiyā samaṇabrāhmaṇā evaṁ samacintesuṁ ye kho te paṭhamā samaṇabrāhmaṇā …pe….


Evañhi te paṭhamā samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yannūna mayaṁ sabbaso nivāpabhojanā lokāmisā paṭivirameyyāma, bhayabhogā paṭiviratā araññāyatanāni ajjhogāhetvā vihareyyāmā’ti.


Te sabbaso nivāpabhojanā lokāmisā paṭiviramiṁsu …pe….


Evañhi te dutiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.


Yannūna mayaṁ amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappeyyāma.


Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.


Te amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni upanissāya āsayaṁ kappayiṁsu.


Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu.


Te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu.


Amattā samānā na pamādaṁ āpajjiṁsu.


Appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Api ca kho evaṁdiṭṭhikā ahesuṁ sassato loko itipi …pe…


neva hoti na na hoti tathāgato paraṁ maraṇā itipi.


Evañhi te tatiyāpi samaṇabrāhmaṇā na parimucciṁsu mārassa iddhānubhāvā.
failed to get free of Māra’s power.

Yannūna mayaṁ yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappeyyāma.
Why don’t we set up our lair somewhere Māra and his assembly can’t go?

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjissāma, ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjissāma, amattā samānā na pamādaṁ āpajjissāma, appamattā samānā na yathākāmakaraṇīyā bhavissāma mārassa amusmiṁ nivāpe amusmiñca lokāmiseti.
Then we can intrude on where Māra has cast the bait and those material delights of the world, and enjoy eating without being reckless. We won’t become indulgent, then we won’t become negligent, and then we won’t be vulnerable to Māra on account of that bait and those material delights of the world.’


Te yattha agati mārassa ca māraparisāya ca tatrāsayaṁ kappayiṁsu.
And that’s just what they did.

Tatrāsayaṁ kappetvā amuṁ nivāpaṁ nivuttaṁ mārassa amūni ca lokāmisāni ananupakhajja amucchitā bhojanāni bhuñjiṁsu, te tattha ananupakhajja amucchitā bhojanāni bhuñjamānā na madaṁ āpajjiṁsu, amattā samānā na pamādaṁ āpajjiṁsu, appamattā samānā na yathākāmakaraṇīyā ahesuṁ mārassa amusmiṁ nivāpe amusmiñca lokāmise.


Evañhi te, bhikkhave, catutthā samaṇabrāhmaṇā parimucciṁsu mārassa iddhānubhāvā.
And that’s how the fourth group of ascetics and brahmins got free from Māra’s power.

Seyyathāpi te, bhikkhave, catutthā migajātā tathūpame ahaṁ ime catutthe samaṇabrāhmaṇe vadāmi.
This fourth group of ascetics and brahmins is just like the fourth herd of deer, I say.


Kathañca, bhikkhave, agati mārassa ca māraparisāya ca?
And where is it that Māra and his assembly can’t go?

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.


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

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


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

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


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

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ, apadaṁ vadhitvā māracakkhuṁ adassanaṁ gato pāpimato tiṇṇo loke visattikan”ti.
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see. And they’ve crossed over clinging to the world.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Nivāpasuttaṁ niṭṭhitaṁ pañcamaṁ.


26. Pāsarāsisutta
The Noble Search


Evaṁ me sutaṁ—
So I have heard.


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


Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms.

Atha kho sambahulā bhikkhū yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ:
Then several mendicants went up to Venerable Ānanda and said to him,

“cirassutā no, āvuso ānanda, bhagavato sammukhā dhammī kathā.
“Reverend, it’s been a long time since we’ve heard a Dhamma talk from the Buddha.

Sādhu mayaṁ, āvuso ānanda, labheyyāma bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.
It would be good if we got to hear a Dhamma talk from the Buddha.”


“Tena hāyasmanto yena rammakassa brāhmaṇassa assamo tenupasaṅkamatha;
“Well then, reverends, go to the brahmin Rammaka’s hermitage.

appeva nāma labheyyātha bhagavato sammukhā dhammiṁ kathaṁ savanāyā”ti.
Hopefully you’ll get to hear a Dhamma talk from the Buddha.”


“Evamāvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ.
“Yes, reverend,” they replied.


Atha kho bhagavā sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto āyasmantaṁ ānandaṁ āmantesi:
Then, after the meal, on his return from alms-round, the Buddha addressed Ānanda,

“āyāmānanda, yena pubbārāmo migāramātupāsādo tenupasaṅkamissāma divāvihārāyā”ti.
“Come, Ānanda, let’s go to the Eastern Monastery, the stilt longhouse of Migāra’s mother for the day’s meditation.”


“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.

Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.
So the Buddha went with Ānanda to the Eastern Monastery.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi:
In the late afternoon the Buddha came out of retreat and addressed Ānanda,

“āyāmānanda, yena pubbakoṭṭhako tenupasaṅkamissāma gattāni parisiñcitun”ti.
“Come, Ānanda, let’s go to the eastern gate to bathe.”


“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paccassosi.
“Yes, sir,” Ānanda replied.


Atha kho bhagavā āyasmatā ānandena saddhiṁ yena pubbakoṭṭhako tenupasaṅkami gattāni parisiñcituṁ.
So the Buddha went with Ānanda to the eastern gate to bathe.

Pubbakoṭṭhake gattāni parisiñcitvā paccuttaritvā ekacīvaro aṭṭhāsi gattāni pubbāpayamāno.
When he had bathed and emerged from the water he stood in one robe drying himself.

Atha kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda said to the Buddha,

“ayaṁ, bhante, rammakassa brāhmaṇassa assamo avidūre.
“Sir, the hermitage of the brahmin Rammaka is nearby.

Ramaṇīyo, bhante, rammakassa brāhmaṇassa assamo;
It’s so delightful,

pāsādiko, bhante, rammakassa brāhmaṇassa assamo.
so lovely.

Sādhu, bhante, bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkamatu anukampaṁ upādāyā”ti.
Please visit it out of compassion.”

Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented in silence.


Atha kho bhagavā yena rammakassa brāhmaṇassa assamo tenupasaṅkami.
He went to the brahmin Rammaka’s hermitage.

Tena kho pana samayena sambahulā bhikkhū rammakassa brāhmaṇassa assame dhammiyā kathāya sannisinnā honti.
Now at that time several mendicants were sitting together in the hermitage talking about the teaching.

Atha kho bhagavā bahidvārakoṭṭhake aṭṭhāsi kathāpariyosānaṁ āgamayamāno.
The Buddha stood outside the door waiting for the talk to end.

Atha kho bhagavā kathāpariyosānaṁ viditvā ukkāsitvā aggaḷaṁ ākoṭesi.
When he knew the talk had ended he cleared his throat and knocked with the latch.

Vivariṁsu kho te bhikkhū bhagavato dvāraṁ.
The mendicants opened the door for the Buddha,

Atha kho bhagavā rammakassa brāhmaṇassa assamaṁ pavisitvā paññatte āsane nisīdi.
and he entered the hermitage, where he sat on the seat spread out

Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the mendicants,

“kāya nuttha, bhikkhave, etarahi kathāya sannisinnā? Kā ca pana vo antarākathā vippakatā”ti?
“Mendicants, what were you sitting talking about just now? What conversation was unfinished?”


“Bhagavantameva kho no, bhante, ārabbha dhammī kathā vippakatā, atha bhagavā anuppatto”ti.
“Sir, our unfinished discussion on the teaching was about the Buddha himself when the Buddha arrived.”


“Sādhu, bhikkhave.
“Good, mendicants!

Etaṁ kho, bhikkhave, tumhākaṁ patirūpaṁ kulaputtānaṁ saddhā agārasmā anagāriyaṁ pabbajitānaṁ yaṁ tumhe dhammiyā kathāya sannisīdeyyātha.
It’s appropriate for gentlemen like you, who have gone forth in faith from the lay life to homelessness, to sit together and talk about the teaching.

Sannipatitānaṁ vo, bhikkhave, dvayaṁ karaṇīyaṁ—
When you’re sitting together you should do one of two things:

dhammī vā kathā, ariyo vā tuṇhībhāvo.
discuss the teachings or keep noble silence.


Dvemā, bhikkhave, pariyesanā—
Mendicants, there are these two searches:

ariyā ca pariyesanā, anariyā ca pariyesanā.
the noble search and the ignoble search.


Katamā ca, bhikkhave, anariyā pariyesanā?
And what is the ignoble search?

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhammaṁyeva pariyesati, attanā jarādhammo samāno jarādhammaṁyeva pariyesati, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati, attanā sokadhammo samāno sokadhammaṁyeva pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.
It’s when someone who is themselves liable to be reborn seeks what is also liable to be reborn. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, they seek what is also liable to these things.


Kiñca, bhikkhave, jātidhammaṁ vadetha?
And what should be described as liable to be reborn?

Puttabhariyaṁ, bhikkhave, jātidhammaṁ, dāsidāsaṁ jātidhammaṁ, ajeḷakaṁ jātidhammaṁ, kukkuṭasūkaraṁ jātidhammaṁ, hatthigavāssavaḷavaṁ jātidhammaṁ, jātarūparajataṁ jātidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to be reborn.

Jātidhammā hete, bhikkhave, upadhayo.
These attachments are liable to be reborn.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jātidhammo samāno jātidhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to being reborn, seeks what is also liable to be reborn.


Kiñca, bhikkhave, jarādhammaṁ vadetha?
And what should be described as liable to grow old?

Puttabhariyaṁ, bhikkhave, jarādhammaṁ, dāsidāsaṁ jarādhammaṁ, ajeḷakaṁ jarādhammaṁ, kukkuṭasūkaraṁ jarādhammaṁ, hatthigavāssavaḷavaṁ jarādhammaṁ, jātarūparajataṁ jarādhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to grow old.

Jarādhammā hete, bhikkhave, upadhayo.
These attachments are liable to grow old.

Etthāyaṁ gathito mucchito ajjhāpanno attanā jarādhammo samāno jarādhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to grow old, seeks what is also liable to grow old.


Kiñca, bhikkhave, byādhidhammaṁ vadetha?
And what should be described as liable to fall sick?

Puttabhariyaṁ, bhikkhave, byādhidhammaṁ, dāsidāsaṁ byādhidhammaṁ, ajeḷakaṁ byādhidhammaṁ, kukkuṭasūkaraṁ byādhidhammaṁ, hatthigavāssavaḷavaṁ byādhidhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to fall sick.

Byādhidhammā hete, bhikkhave, upadhayo.
These attachments are liable to fall sick.

Etthāyaṁ gathito mucchito ajjhāpanno attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to falling sick, seeks what is also liable to fall sick.


Kiñca, bhikkhave, maraṇadhammaṁ vadetha?
And what should be described as liable to die?

Puttabhariyaṁ, bhikkhave, maraṇadhammaṁ, dāsidāsaṁ maraṇadhammaṁ, ajeḷakaṁ maraṇadhammaṁ, kukkuṭasūkaraṁ maraṇadhammaṁ, hatthigavāssavaḷavaṁ maraṇadhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to die.

Maraṇadhammā hete, bhikkhave, upadhayo.
These attachments are liable to die.

Etthāyaṁ gathito mucchito ajjhāpanno attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to die, seeks what is also liable to die.


Kiñca, bhikkhave, sokadhammaṁ vadetha?
And what should be described as liable to sorrow?

Puttabhariyaṁ, bhikkhave, sokadhammaṁ, dāsidāsaṁ sokadhammaṁ, ajeḷakaṁ sokadhammaṁ, kukkuṭasūkaraṁ sokadhammaṁ, hatthigavāssavaḷavaṁ sokadhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, and elephants and cattle are liable to sorrow.

Sokadhammā hete, bhikkhave, upadhayo.
These attachments are liable to sorrow.

Etthāyaṁ gathito mucchito ajjhāpanno attanā sokadhammo samāno sokadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to sorrow, seeks what is also liable to sorrow.


Kiñca, bhikkhave, saṅkilesadhammaṁ vadetha?
And what should be described as liable to corruption?

Puttabhariyaṁ, bhikkhave, saṅkilesadhammaṁ, dāsidāsaṁ saṅkilesadhammaṁ, ajeḷakaṁ saṅkilesadhammaṁ, kukkuṭasūkaraṁ saṅkilesadhammaṁ, hatthigavāssavaḷavaṁ saṅkilesadhammaṁ, jātarūparajataṁ saṅkilesadhammaṁ.
Partners and children, male and female bondservants, goats and sheep, chickens and pigs, elephants and cattle, and gold and money are liable to corruption.

Saṅkilesadhammā hete, bhikkhave, upadhayo.
These attachments are liable to corruption.

Etthāyaṁ gathito mucchito ajjhāpanno attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati.
Someone who is tied, infatuated, and attached to such things, themselves liable to corruption, seeks what is also liable to corruption.

Ayaṁ, bhikkhave, anariyā pariyesanā.
This is the ignoble search.


Katamā ca, bhikkhave, ariyā pariyesanā?
And what is the noble search?

Idha, bhikkhave, ekacco attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati.
It’s when someone who is themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, seeks the unborn supreme sanctuary, extinguishment. Themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they seek the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment.

Ayaṁ, bhikkhave, ariyā pariyesanā.
This is the noble search.


Ahampi sudaṁ, bhikkhave, pubbeva sambodhā anabhisambuddho bodhisattova samāno attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno jarādhammaṁyeva pariyesāmi, attanā byādhidhammo samāno byādhidhammaṁyeva pariyesāmi, attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesāmi, attanā sokadhammo samāno sokadhammaṁyeva pariyesāmi, attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi.
Mendicants, before my awakening—when I was still unawakened but intent on awakening—I too, being liable to be reborn, sought what is also liable to be reborn. Myself liable to grow old, fall sick, die, sorrow, and become corrupted, I sought what is also liable to these things.

Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me:

‘kiṁ nu kho ahaṁ attanā jātidhammo samāno jātidhammaṁyeva pariyesāmi, attanā jarādhammo samāno …pe… byādhidhammo samāno … maraṇadhammo samāno … sokadhammo samāno … attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesāmi?
‘Why do I, being liable to be reborn, grow old, fall sick, sorrow, die, and become corrupted, seek things that have the same nature?

Yannūnāhaṁ attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyeseyyan’ti.
Why don’t I seek the unborn, unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment?’


So kho ahaṁ, bhikkhave, aparena samayena daharova samāno susukāḷakeso, bhadrena yobbanena samannāgato paṭhamena vayasā akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ.
Some time later, while still black-haired, blessed with youth, in the prime of life—though my mother and father wished otherwise, weeping with tearful faces—I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness.


So evaṁ pabbajito samāno kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena āḷāro kālāmo tenupasaṅkamiṁ. upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
Once I had gone forth I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Āḷāra Kālāma and said to him,

‘icchāmahaṁ, āvuso kālāma, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
‘Reverend Kālāma, I wish to live the spiritual life in this teaching and training.’


Evaṁ vutte, bhikkhave, āḷāro kālāmo maṁ etadavoca:
Āḷāra Kālāma replied,

‘viharatāyasmā;
‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’


So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.
So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho āḷāro kālāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti;
‘It is not solely by mere faith that Āḷāra Kālāma declares: “I realize this teaching with my own insight, and live having achieved it.”

addhā āḷāro kālāmo imaṁ dhammaṁ jānaṁ passaṁ viharatī’ti.
Surely he meditates knowing and seeing this teaching.’


Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
So I approached Āḷāra Kālāma and said to him,

‘kittāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend Kālāma, to what extent do you say you’ve realized this teaching with your own insight?’

Evaṁ vutte, bhikkhave, āḷāro kālāmo ākiñcaññāyatanaṁ pavedesi.
When I said this, he declared the dimension of nothingness.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho āḷārasseva kālāmassa atthi saddhā, mayhampatthi saddhā;
‘It’s not just Āḷāra Kālāma who has faith,

na kho āḷārasseva kālāmassa atthi vīriyaṁ, mayhampatthi vīriyaṁ;
energy,

na kho āḷārasseva kālāmassa atthi sati, mayhampatthi sati;
mindfulness,

na kho āḷārasseva kālāmassa atthi samādhi, mayhampatthi samādhi;
immersion,

na kho āḷārasseva kālāmassa atthi paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ āḷāro kālāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedeti, tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Āḷāra Kālāma says he has realized with his own insight?’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.


Atha khvāhaṁ, bhikkhave, yena āḷāro kālāmo tenupasaṅkamiṁ; upasaṅkamitvā āḷāraṁ kālāmaṁ etadavocaṁ:
So I approached Āḷāra Kālāma and said to him,

‘Ettāvatā no, āvuso kālāma, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend Kālāma, have you realized this teaching with your own insight up to this point, and declare having achieved it?’


‘Ettāvatā kho ahaṁ, āvuso, imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemī’ti.
‘I have, reverend.’


‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too, reverend, have realized this teaching with my own insight up to this point, and live having achieved it.’


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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
to see a venerable such as yourself as one of our spiritual companions!

Iti yāhaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.
So the teaching that I’ve realized with my own insight, and declare having achieved it, you’ve realized with your own insight, and live having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi tamahaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedemi.
The teaching that you’ve realized with your own insight, and live having achieved it, I’ve realized with my own insight, and declare having achieved it.

Iti yāhaṁ dhammaṁ jānāmi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi tamahaṁ dhammaṁ jānāmi.
So the teaching that I know, you know, and the teaching that you know, I know.

Iti yādiso ahaṁ tādiso tuvaṁ, yādiso tuvaṁ tādiso ahaṁ.
I am like you and you are like me.

Ehi dāni, āvuso, ubhova santā imaṁ gaṇaṁ pariharāmā’ti.
Come now, reverend! We should both lead this community together.’


Iti kho, bhikkhave, āḷāro kālāmo ācariyo me samāno attano antevāsiṁ maṁ samānaṁ attanā samasamaṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my teacher Āḷāra Kālāma placed me, his student, on the same position as him, and honored me with lofty praise.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva ākiñcaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of nothingness.’

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.


So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
I set out to discover what is skillful, seeking the supreme state of sublime peace. I approached Uddaka, son of Rāma, and said to him,

‘icchāmahaṁ, āvuso, imasmiṁ dhammavinaye brahmacariyaṁ caritun’ti.
‘Reverend, I wish to live the spiritual life in this teaching and training.’


Evaṁ vutte, bhikkhave, udako rāmaputto maṁ etadavoca:
Uddaka replied,

‘viharatāyasmā;
‘Stay, venerable.

tādiso ayaṁ dhammo yattha viññū puriso nacirasseva sakaṁ ācariyakaṁ sayaṁ abhiññā sacchikatvā upasampajja vihareyyā’ti.
This teaching is such that a sensible person can soon realize their own tradition with their own insight and live having achieved it.’


So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ pariyāpuṇiṁ.
I quickly memorized that teaching.

So kho ahaṁ, bhikkhave, tāvatakeneva oṭṭhapahatamattena lapitalāpanamattena ñāṇavādañca vadāmi theravādañca, ‘jānāmi passāmī’ti ca paṭijānāmi ahañceva aññe ca.
So far as lip-recital and oral recitation were concerned, I spoke with knowledge and the authority of the elders. I claimed to know and see, and so did others.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho rāmo imaṁ dhammaṁ kevalaṁ saddhāmattakena sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi;
‘It is not solely by mere faith that Rāma declared: “I realize this teaching with my own insight, and live having achieved it.”

addhā rāmo imaṁ dhammaṁ jānaṁ passaṁ vihāsī’ti.
Surely he meditated knowing and seeing this teaching.’


Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
So I approached Uddaka, son of Rāma, and said to him,

‘kittāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesī’ti?
‘Reverend, to what extent did Rāma say he’d realized this teaching with his own insight?’


Evaṁ vutte, bhikkhave, udako rāmaputto nevasaññānāsaññāyatanaṁ pavedesi.
When I said this, Uddaka, son of Rāma, declared the dimension of neither perception nor non-perception.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘na kho rāmasseva ahosi saddhā, mayhampatthi saddhā;
‘It’s not just Rāma who had faith,

na kho rāmasseva ahosi vīriyaṁ, mayhampatthi vīriyaṁ;
energy,

na kho rāmasseva ahosi sati, mayhampatthi sati;
mindfulness,

na kho rāmasseva ahosi samādhi, mayhampatthi samādhi,
immersion,

na kho rāmasseva ahosi paññā, mayhampatthi paññā.
and wisdom; I too have these things.

Yannūnāhaṁ yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja viharāmīti pavedesi, tassa dhammassa sacchikiriyāya padaheyyan’ti.
Why don’t I make an effort to realize the same teaching that Rāma said he had realized with his own insight?’

So kho ahaṁ, bhikkhave, nacirasseva khippameva taṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja vihāsiṁ.
I quickly realized that teaching with my own insight, and lived having achieved it.


Atha khvāhaṁ, bhikkhave, yena udako rāmaputto tenupasaṅkamiṁ; upasaṅkamitvā udakaṁ rāmaputtaṁ etadavocaṁ:
So I approached Uddaka, son of Rāma, and said to him,

‘Ettāvatā no, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti?
‘Reverend, had Rāma realized this teaching with his own insight up to this point, and declared having achieved it?’


‘Ettāvatā kho, āvuso, rāmo imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja pavedesī’ti.
‘He had, reverend.’


‘Ahampi kho, āvuso, ettāvatā imaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.
‘I too have realized this teaching with my own insight up to this point, and live having achieved it.’


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

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma.
to see a venerable such as yourself as one of our spiritual companions!

Iti yaṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi, taṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi.
So the teaching that Rāma had realized with his own insight, and declared having achieved it, you’ve realized with your own insight, and live having achieved it.

Yaṁ tvaṁ dhammaṁ sayaṁ abhiññā sacchikatvā upasampajja viharasi, taṁ dhammaṁ rāmo sayaṁ abhiññā sacchikatvā upasampajja pavedesi.
The teaching that you’ve realized with your own insight, and live having achieved it, Rāma had realized with his own insight, and declared having achieved it.

Iti yaṁ dhammaṁ rāmo abhiññāsi taṁ tvaṁ dhammaṁ jānāsi, yaṁ tvaṁ dhammaṁ jānāsi, taṁ dhammaṁ rāmo abhiññāsi.
So the teaching that Rāma directly knew, you know, and the teaching you know, Rāma directly knew.

Iti yādiso rāmo ahosi tādiso tuvaṁ, yādiso tuvaṁ tādiso rāmo ahosi.
Rāma was like you and you are like Rāma.

Ehi dāni, āvuso, tuvaṁ imaṁ gaṇaṁ pariharā’ti.
Come now, reverend! You should lead this community.’


Iti kho, bhikkhave, udako rāmaputto sabrahmacārī me samāno ācariyaṭṭhāne maṁ ṭhapesi, uḷārāya ca maṁ pūjāya pūjesi.
And that is how my spiritual companion Uddaka, son of Rāma, placed me in the position of a teacher, and honored me with lofty praise.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘nāyaṁ dhammo nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, yāvadeva nevasaññānāsaññāyatanūpapattiyā’ti.
‘This teaching doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the dimension of neither perception nor non-perception.’

So kho ahaṁ, bhikkhave, taṁ dhammaṁ analaṅkaritvā tasmā dhammā nibbijja apakkamiṁ.
Realizing that this teaching was inadequate, I left disappointed.


So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ.
I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senanigama near Uruvelā.

Tatthaddasaṁ ramaṇīyaṁ bhūmibhāgaṁ, pāsādikañca vanasaṇḍaṁ, nadiñca sandantiṁ setakaṁ supatitthaṁ ramaṇīyaṁ, samantā ca gocaragāmaṁ.
There I saw a delightful park, a lovely grove with a flowing river that was clean and charming, with smooth banks. And nearby was a village to go for alms.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ramaṇīyo vata bho bhūmibhāgo, pāsādiko ca vanasaṇḍo, nadī ca sandati setakā supatitthā ramaṇīyā, samantā ca gocaragāmo.
‘This park is truly delightful, a lovely grove with a flowing river that’s clean and charming, with smooth banks. And nearby there’s a village to go for alms.

Alaṁ vatidaṁ kulaputtassa padhānatthikassa padhānāyā’ti.
This is good enough for a gentleman who wishes to put forth effort in meditation.’

So kho ahaṁ, bhikkhave, tattheva nisīdiṁ—
So I sat down right there, thinking,

alamidaṁ padhānāyāti.
‘This is good enough for meditation.’


So kho ahaṁ, bhikkhave, attanā jātidhammo samāno jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā sokadhammo samāno sokadhamme ādīnavaṁ viditvā asokaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ, attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamāno asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁ.
And so, being myself liable to be reborn, understanding the drawbacks in being liable to be reborn, I sought the unborn supreme sanctuary, extinguishment—and I found it. Being myself liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, I sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment—and I found it.


Ñāṇañca pana me dassanaṁ udapādi:
Knowledge and vision arose in me:

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘adhigato kho myāyaṁ dhammo gambhīro duddaso duranubodho santo paṇīto atakkāvacaro nipuṇo paṇḍitavedanīyo.
‘This principle I have discovered is deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.

Ālayarāmā kho panāyaṁ pajā ālayaratā ālayasammuditā.
But people like attachment, they love it and enjoy it.

Ālayarāmāya kho pana pajāya ālayaratāya ālayasammuditāya duddasaṁ idaṁ ṭhānaṁ yadidaṁ—idappaccayatā paṭiccasamuppādo.
It’s hard for them to see this thing; that is, specific conditionality, dependent origination.

Idampi kho ṭhānaṁ duddasaṁ yadidaṁ—sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ.
It’s also hard for them to see this thing; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Ahañceva kho pana dhammaṁ deseyyaṁ, pare ca me na ājāneyyuṁ, so mamassa kilamatho, sā mamassa vihesā’ti.
And if I were to teach the Dhamma, others might not understand me, which would be wearying and troublesome for me.’


Apissu maṁ, bhikkhave, imā anacchariyā gāthāyo paṭibhaṁsu pubbe assutapubbā:
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:


‘Kicchena me adhigataṁ,
‘I’ve struggled hard to realize this,

halaṁ dāni pakāsituṁ;
enough with trying to explain it!

Rāgadosaparetehi,
This teaching is not easily understood

nāyaṁ dhammo susambudho.
by those mired in greed and hate.


Paṭisotagāmiṁ nipuṇaṁ,
Those caught up in greed can’t see

gambhīraṁ duddasaṁ aṇuṁ;
what’s subtle, going against the stream,

Rāgarattā na dakkhanti,
deep, hard to see, and very fine,

tamokhandhena āvuṭā’ti.
for they’re shrouded in a mass of darkness.’


Itiha me, bhikkhave, paṭisañcikkhato appossukkatāya cittaṁ namati, no dhammadesanāya.
So, as I reflected like this, my mind inclined to remaining passive, not to teaching the Dhamma.


Atha kho, bhikkhave, brahmuno sahampatissa mama cetasā cetoparivitakkamaññāya etadahosi:
Then Brahmā Sahampati, knowing what I was thinking, thought,

‘nassati vata bho loko, vinassati vata bho loko, yatra hi nāma tathāgatassa arahato sammāsambuddhassa appossukkatāya cittaṁ namati, no dhammadesanāyā’ti.
‘Oh my goodness! The world will be lost, the world will perish! For the mind of the Realized One, the perfected one, the fully awakened Buddha, inclines to remaining passive, not to teaching the Dhamma.’


Atha kho, bhikkhave, brahmā sahampati—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—brahmaloke antarahito mama purato pāturahosi.
Then, as easily as a strong person would extend or contract their arm, he vanished from the Brahmā realm and reappeared in front of the Buddha.

Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca:
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and said,

‘desetu, bhante, bhagavā dhammaṁ, desetu sugato dhammaṁ.
‘Sir, let the Blessed One teach the Dhamma! Let the Holy One teach the Dhamma!

Santi sattā apparajakkhajātikā, assavanatā dhammassa parihāyanti.
There are beings with little dust in their eyes. They’re in decline because they haven’t heard the teaching.

Bhavissanti dhammassa aññātāro’ti.
There will be those who understand the teaching!’


Idamavoca, bhikkhave, brahmā sahampati.
That’s what Brahmā Sahampati said.

Idaṁ vatvā athāparaṁ etadavoca:
Then he went on to say:


‘Pāturahosi magadhesu pubbe,
‘Among the Magadhans there appeared in the past

Dhammo asuddho samalehi cintito;
an impure teaching thought up by those still stained.

Apāpuretaṁ amatassa dvāraṁ,
Fling open the door to the deathless!

Suṇantu dhammaṁ vimalenānubuddhaṁ.
Let them hear the teaching the immaculate one discovered.


Sele yathā pabbatamuddhaniṭṭhito,
Standing high on a rocky mountain,

Yathāpi passe janataṁ samantato;
you can see the people all around.

Tathūpamaṁ dhammamayaṁ sumedha,
In just the same way, all-seer, wise one,

Pāsādamāruyha samantacakkhu;
having ascended the Temple of Truth,

Sokāvatiṇṇaṁ janatamapetasoko,
rid of sorrow, look upon the people

Avekkhassu jātijarābhibhūtaṁ.
swamped with sorrow, oppressed by rebirth and old age.


Uṭṭhehi vīra vijitasaṅgāma,
Rise, hero! Victor in battle, leader of the caravan,

Satthavāha aṇaṇa vicara loke;
wander the world without obligation.

Desassu bhagavā dhammaṁ,
Let the Blessed One teach the Dhamma!

Aññātāro bhavissantī’ti.
There will be those who understand!’


Atha kho ahaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā sattesu ca kāruññataṁ paṭicca buddhacakkhunā lokaṁ volokesiṁ.
Then, understanding Brahmā’s invitation, I surveyed the world with the eye of a Buddha, because of my compassion for sentient beings.

Addasaṁ kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
And I saw sentient beings with little dust in their eyes, and some with much dust in their eyes; with keen faculties and with weak faculties, with good qualities and with bad qualities, easy to teach and hard to teach. And some of them lived seeing the danger in the fault to do with the next world, while others did not.

Seyyathāpi nāma uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni samodakaṁ ṭhitāni, appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakaṁ accuggamma ṭhitāni anupalittāni udakena;
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. Some of them sprout and grow in the water reaching the water’s surface. And some of them sprout and grow in the water but rise up above the water and stand with no water clinging to them.

evameva kho ahaṁ, bhikkhave, buddhacakkhunā lokaṁ volokento addasaṁ satte apparajakkhe mahārajakkhe, tikkhindriye mudindriye, svākāre dvākāre, suviññāpaye duviññāpaye, appekacce paralokavajjabhayadassāvine viharante, appekacce na paralokavajjabhayadassāvine viharante.
In the same way, I saw sentient beings with little dust in their eyes, and some with much dust in their eyes.


Atha khvāhaṁ, bhikkhave, brahmānaṁ sahampatiṁ gāthāya paccabhāsiṁ:
Then I replied in verse to Brahmā Sahampati:


‘Apārutā tesaṁ amatassa dvārā,
‘Flung open are the doors to the deathless!

Ye sotavanto pamuñcantu saddhaṁ;
Let those with ears to hear decide their faith.

Vihiṁsasaññī paguṇaṁ na bhāsiṁ,
Thinking it would be troublesome, Brahmā, I did not teach

Dhammaṁ paṇītaṁ manujesu brahme’ti.
the sophisticated, sublime Dhamma among humans.’


Atha kho, bhikkhave, brahmā sahampati ‘katāvakāso khomhi bhagavatā dhammadesanāyā’ti maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi.
Then Brahmā Sahampati, knowing that his request for me to teach the Dhamma had been granted, bowed and respectfully circled me, keeping me on his right, before vanishing right there.


Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand this teaching?’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ayaṁ kho āḷāro kālāmo paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Āḷāra Kālāma is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ āḷārassa kālāmassa paṭhamaṁ dhammaṁ deseyyaṁ.
Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’


Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:
But a deity came to me and said,

‘sattāhakālaṅkato, bhante, āḷāro kālāmo’ti.
‘Sir, Āḷāra Kālāma passed away seven days ago.’


Ñāṇañca pana me dassanaṁ udapādi:
And knowledge and vision arose in me,

‘sattāhakālaṅkato āḷāro kālāmo’ti.
‘Āḷāra Kālāma passed away seven days ago.’


Tassa mayhaṁ, bhikkhave, etadahosi:
I thought,

‘mahājāniyo kho āḷāro kālāmo.
‘This is a great loss for Āḷāra Kālāma.

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.
If he had heard the teaching, he would have understood it quickly.’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand this teaching?’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘ayaṁ kho udako rāmaputto paṇḍito viyatto medhāvī dīgharattaṁ apparajakkhajātiko.
‘That Uddaka, son of Rāma, is astute, competent, clever, and has long had little dust in his eyes.

Yannūnāhaṁ udakassa rāmaputtassa paṭhamaṁ dhammaṁ deseyyaṁ.
Why don’t I teach him first of all?

So imaṁ dhammaṁ khippameva ājānissatī’ti.
He’ll quickly understand the teaching.’


Atha kho maṁ, bhikkhave, devatā upasaṅkamitvā etadavoca:
But a deity came to me and said,

‘abhidosakālaṅkato, bhante, udako rāmaputto’ti.
‘Sir, Uddaka, son of Rāma, passed away just last night.’


Ñāṇañca pana me dassanaṁ udapādi:
And knowledge and vision arose in me,

‘abhidosakālaṅkato udako rāmaputto’ti.
‘Uddaka, son of Rāma, passed away just last night.’


Tassa mayhaṁ, bhikkhave, etadahosi:
I thought,

‘mahājāniyo kho udako rāmaputto.
‘This is a great loss for Uddaka.

Sace hi so imaṁ dhammaṁ suṇeyya, khippameva ājāneyyā’ti.
If he had heard the teaching, he would have understood it quickly.’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kassa nu kho ahaṁ paṭhamaṁ dhammaṁ deseyyaṁ;
‘Who should I teach first of all?

ko imaṁ dhammaṁ khippameva ājānissatī’ti?
Who will quickly understand this teaching?’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then it occurred to me,

‘bahukārā kho me pañcavaggiyā bhikkhū, ye maṁ padhānapahitattaṁ upaṭṭhahiṁsu.
‘The group of five mendicants were very helpful to me. They looked after me during my time of resolute striving.

Yannūnāhaṁ pañcavaggiyānaṁ bhikkhūnaṁ paṭhamaṁ dhammaṁ deseyyan’ti.
Why don’t I teach them first of all?’


Tassa mayhaṁ, bhikkhave, etadahosi:
Then I thought,

‘kahaṁ nu kho etarahi pañcavaggiyā bhikkhū viharantī’ti?
‘Where are the group of five mendicants staying these days?’

Addasaṁ kho ahaṁ, bhikkhave, dibbena cakkhunā visuddhena atikkantamānusakena pañcavaggiye bhikkhū bārāṇasiyaṁ viharante isipatane migadāye.
With clairvoyance that is purified and superhuman I saw that the group of five mendicants were staying near Benares, in the deer park at Isipatana.

Atha khvāhaṁ, bhikkhave, uruvelāyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkamiṁ.
So, when I had stayed in Uruvelā as long as I wished, I set out for Benares.


Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ.
While I was traveling along the road between Gaya and Bodhgaya, the Ājīvaka ascetic Upaka saw me

Disvāna maṁ etadavoca:
and said,

‘vippasannāni kho te, āvuso, indriyāni, parisuddho chavivaṇṇo pariyodāto.
‘Reverend, your faculties are so very clear, and your complexion is pure and bright.

Kaṁsi tvaṁ, āvuso, uddissa pabbajito, ko vā te satthā, kassa vā tvaṁ dhammaṁ rocesī’ti?
In whose name have you gone forth, reverend? Who is your Teacher? Whose teaching do you believe in?’


Evaṁ vutte, ahaṁ, bhikkhave, upakaṁ ājīvakaṁ gāthāhi ajjhabhāsiṁ:
I replied to Upaka in verse:


‘Sabbābhibhū sabbavidūhamasmi,
‘I am the champion, the knower of all,

Sabbesu dhammesu anūpalitto;
unsullied in the midst of all things.

Sabbañjaho taṇhākkhaye vimutto,
I’ve given up all, freed through the ending of craving.

Sayaṁ abhiññāya kamuddiseyyaṁ.
Since I know for myself, whose follower should I be?


Na me ācariyo atthi,
I have no teacher.

sadiso me na vijjati;
There is no-one like me.

Sadevakasmiṁ lokasmiṁ,
In the world with its gods,

natthi me paṭipuggalo.
I have no counterpart.


Ahañhi arahā loke,
For in this world, I am the perfected one;

ahaṁ satthā anuttaro;
I am the supreme Teacher.

Ekomhi sammāsambuddho,
I alone am fully awakened,

sītibhūtosmi nibbuto.
cooled, extinguished.


Dhammacakkaṁ pavattetuṁ,
I am going to the city of Kāsi

Gacchāmi kāsinaṁ puraṁ;
to roll forth the Wheel of Dhamma.

Andhībhūtasmiṁ lokasmiṁ,
In this world that is so blind,

Āhañchaṁ amatadundubhin’ti.
I’ll beat the deathless drum!’


‘Yathā kho tvaṁ, āvuso, paṭijānāsi, arahasi anantajino’ti.
‘According to what you claim, reverend, you ought to be the Infinite Victor.’


‘Mādisā ve jinā honti,
‘The victors are those who, like me,

ye pattā āsavakkhayaṁ;
have reached the ending of defilements.

Jitā me pāpakā dhammā,
I have conquered bad qualities, Upaka—

tasmāhamupaka jino’ti.
that’s why I’m a victor.’


Evaṁ vutte, bhikkhave, upako ājīvako ‘hupeyyapāvuso’ti vatvā sīsaṁ okampetvā ummaggaṁ gahetvā pakkāmi.
When I had spoken, Upaka said: ‘If you say so, reverend.’ Shaking his head, he took a wrong turn and left.


Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ.
Traveling stage by stage, I arrived at Benares, and went to see the group of five mendicants in the deer park at Isipatana.

Addasaṁsu kho maṁ, bhikkhave, pañcavaggiyā bhikkhū dūrato āgacchantaṁ.
The group of five mendicants saw me coming off in the distance

Disvāna aññamaññaṁ saṇṭhapesuṁ:
and stopped each other, saying,

‘ayaṁ kho, āvuso, samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya.
‘Here comes the ascetic Gotama. He’s so indulgent; he strayed from the struggle and returned to indulgence.

So neva abhivādetabbo, na paccuṭṭhātabbo; nāssa pattacīvaraṁ paṭiggahetabbaṁ.
We shouldn’t bow to him or rise for him or receive his bowl and robe.

Api ca kho āsanaṁ ṭhapetabbaṁ, sace ākaṅkhissati nisīdissatī’ti.
But we can set out a seat; he can sit if he likes.’

Yathā yathā kho ahaṁ, bhikkhave, upasaṅkamiṁ tathā tathā pañcavaggiyā bhikkhū nāsakkhiṁsu sakāya katikāya saṇṭhātuṁ.
Yet as I drew closer, the group of five mendicants were unable to stop themselves as they had agreed.

Appekacce maṁ paccuggantvā pattacīvaraṁ paṭiggahesuṁ, appekacce āsanaṁ paññapesuṁ, appekacce pādodakaṁ upaṭṭhapesuṁ.
Some came out to greet me and receive my bowl and robe, some spread out a seat, while others set out water for washing my feet.

Api ca kho maṁ nāmena ca āvusovādena ca samudācaranti.
But they still addressed me by name and as ‘reverend’.


Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘mā, bhikkhave, tathāgataṁ nāmena ca āvusovādena ca samudācaratha.
‘Mendicants, don’t address me by name and as ‘reverend’.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’


Evaṁ vutte, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’


Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘na, bhikkhave, tathāgato bāhulliko, na padhānavibbhanto, na āvatto bāhullāya.
‘The Realized One has not become indulgent, strayed from the struggle and returned to indulgence.

Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
The Realized One is perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life.’


Dutiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a second time they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?
‘Reverend Gotama … you’ve returned to indulgence.’


Dutiyampi kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So for a second time I said to them,

‘na, bhikkhave, tathāgato bāhulliko …pe…
‘The Realized One has not become indulgent …’

upasampajja viharissathā’ti.


Tatiyampi kho, bhikkhave, pañcavaggiyā bhikkhū maṁ etadavocuṁ:
But for a third time they said to me,

‘tāyapi kho tvaṁ, āvuso gotama, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamā uttari manussadhammā alamariyañāṇadassanavisesaṁ, kiṁ pana tvaṁ etarahi bāhulliko padhānavibbhanto āvatto bāhullāya adhigamissasi uttari manussadhammā alamariyañāṇadassanavisesan’ti?
‘Reverend Gotama, even by that conduct, that practice, that grueling work you did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones. How could you have achieved such a state now that you’ve become indulgent, strayed from the struggle and returned to indulgence?’


Evaṁ vutte, ahaṁ, bhikkhave, pañcavaggiye bhikkhū etadavocaṁ:
So I said to them,

‘abhijānātha me no tumhe, bhikkhave, ito pubbe evarūpaṁ pabhāvitametan’ti?
‘Mendicants, have you ever known me to speak like this before?’


‘No hetaṁ, bhante’.
‘No sir, we have not.’


‘Arahaṁ, bhikkhave, tathāgato sammāsambuddho.
‘The Realized One is perfected, a fully awakened Buddha.

Odahatha, bhikkhave, sotaṁ, amatamadhigataṁ, ahamanusāsāmi, ahaṁ dhammaṁ desemi.
Listen up, mendicants: I have achieved the Deathless! I shall instruct you, I will teach you the Dhamma.

Yathānusiṭṭhaṁ tathā paṭipajjamānā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissathā’ti.
By practicing as instructed you will soon realize the supreme end of the spiritual path in this very life. You will live having achieved with your own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.’


Asakkhiṁ kho ahaṁ, bhikkhave, pañcavaggiye bhikkhū saññāpetuṁ.
I was able to persuade the group of five mendicants.

Dvepi sudaṁ, bhikkhave, bhikkhū ovadāmi, tayo bhikkhū piṇḍāya caranti.
Then sometimes I advised two mendicants, while the other three went for alms.

Yaṁ tayo bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
Then those three would feed all six of us with what they brought back.

Tayopi sudaṁ, bhikkhave, bhikkhū ovadāmi, dve bhikkhū piṇḍāya caranti.
Sometimes I advised three mendicants, while the other two went for alms.

Yaṁ dve bhikkhū piṇḍāya caritvā āharanti tena chabbaggiyā yāpema.
Then those two would feed all six of us with what they brought back.


Atha kho, bhikkhave, pañcavaggiyā bhikkhū mayā evaṁ ovadiyamānā evaṁ anusāsiyamānā attanā jātidhammā samānā jātidhamme ādīnavaṁ viditvā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajātaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā jarādhammā samānā jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu, attanā byādhidhammā samānā …pe… attanā maraṇadhammā samānā … attanā sokadhammā samānā … attanā saṅkilesadhammā samānā saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesamānā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ ajjhagamaṁsu.
As the group of five mendicants were being advised and instructed by me like this, being themselves liable to be reborn, understanding the drawbacks in being liable to be reborn, they sought the unborn supreme sanctuary, extinguishment—and they found it. Being themselves liable to grow old, fall sick, die, sorrow, and become corrupted, understanding the drawbacks in these things, they sought the unaging, unailing, undying, sorrowless, uncorrupted supreme sanctuary, extinguishment—and they found it.

Ñāṇañca pana nesaṁ dassanaṁ udapādi:
Knowledge and vision arose in them:

‘akuppā no vimutti, ayamantimā jāti, natthi dāni punabbhavo’ti.
‘Our freedom is unshakable; this is our last rebirth; now there are no more future lives.’


Pañcime, bhikkhave, kāmaguṇā.
Mendicants, there are these five kinds of sensual stimulation.

Katame pañca?
What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …pe…
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā.
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

Ime kho, bhikkhave, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.


Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
have met with calamity and disaster, and are vulnerable to the Wicked One.


Seyyathāpi, bhikkhave, āraññako mago baddho pāsarāsiṁ adhisayeyya.
Suppose a deer in the wilderness was lying caught on a pile of snares.

So evamassa veditabbo:
You’d know that it

‘anayamāpanno byasanamāpanno yathākāmakaraṇīyo luddassa.
has met with calamity and disaster, and is vulnerable to the hunter.

Āgacchante ca pana ludde yena kāmaṁ na pakkamissatī’ti.
And when the hunter comes, it cannot flee where it wants.


Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. You should understand that they

‘anayamāpannā byasanamāpannā yathākāmakaraṇīyā pāpimato’.
have met with calamity and disaster, and are vulnerable to the Wicked One.


Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
There are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
haven’t met with calamity and disaster, and are not vulnerable to the Wicked One.


Seyyathāpi, bhikkhave, āraññako mago abaddho pāsarāsiṁ adhisayeyya.
Suppose a deer in the wilderness was lying on a pile of snares without being caught.

So evamassa veditabbo:
You’d know that it

‘na anayamāpanno na byasanamāpanno na yathākāmakaraṇīyo luddassa.
hasn’t met with calamity and disaster, and isn’t vulnerable to the hunter.

Āgacchante ca pana ludde yena kāmaṁ pakkamissatī’ti.
And when the hunter comes, it can flee where it wants.


Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ime pañca kāmaguṇe agathitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti, te evamassu veditabbā:
In the same way, there are ascetics and brahmins who enjoy these five kinds of sensual stimulation without being tied, infatuated, or attached, seeing the drawbacks, and understanding the escape. You should understand that they

‘na anayamāpannā na byasanamāpannā na yathākāmakaraṇīyā pāpimato’.
haven’t met with calamity and disaster, and are not vulnerable to the Wicked One.


Seyyathāpi, bhikkhave, āraññako mago araññe pavane caramāno vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.
Suppose there was a wild deer wandering in the forest that walked, stood, sat, and laid down in confidence.

Taṁ kissa hetu?
Why is that?

Anāpāthagato, bhikkhave, luddassa.
Because it’s out of the hunter’s range.


Evameva kho, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
In the same way, a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.


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

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


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

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


Puna caparaṁ, bhikkhave, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ayaṁ vuccati, bhikkhave …pe… pāpimato.
This is called a mendicant who has blinded Māra …


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

Ayaṁ vuccati, bhikkhave, bhikkhu andhamakāsi māraṁ apadaṁ, vadhitvā māracakkhuṁ adassanaṁ gato pāpimato.
This is called a mendicant who has blinded Māra, put out his eyes without a trace, and gone where the Wicked One cannot see.

Tiṇṇo loke visattikaṁ vissattho gacchati, vissattho tiṭṭhati, vissattho nisīdati, vissattho seyyaṁ kappeti.
They’ve crossed over clinging to the world. And they walk, stand, sit, and lie down in confidence.

Taṁ kissa hetu?
Why is that?

Anāpāthagato, bhikkhave, pāpimato”ti.
Because they’re out of the Wicked One’s range.”


Idamavoca bhagavā.
That is what the Buddha said.

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


Pāsarāsisuttaṁ niṭṭhitaṁ chaṭṭhaṁ.


27. Cūḷahatthipadopamasutta
The Shorter Elephant’s Footprint Simile


Evaṁ me sutaṁ—
So I have heard.


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


Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divādivassa.
Now at that time the brahmin Jāṇussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares.

Addasā kho jāṇussoṇi brāhmaṇo pilotikaṁ paribbājakaṁ dūratova āgacchantaṁ.
He saw the wanderer Pilotika coming off in the distance,

Disvāna pilotikaṁ paribbājakaṁ etadavoca:
and said to him,

“Handa kuto nu bhavaṁ vacchāyano āgacchati divādivassā”ti?
“So, Master Vacchāyana, where are you coming from in the middle of the day?”


“Ito hi kho ahaṁ, bho, āgacchāmi samaṇassa gotamassa santikā”ti.
“Just now, good sir, I’ve come from the presence of the ascetic Gotama.”


“Taṁ kiṁ maññati bhavaṁ vacchāyano samaṇassa gotamassa paññāveyyattiyaṁ paṇḍito maññe”ti.
“What do you think of the ascetic Gotama’s lucidity of wisdom? Do you think he’s astute?”


“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi.
“My good man, who am I to judge the ascetic Gotama’s lucidity of wisdom?

Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.
You’d really have to be on the same level to judge his lucidity of wisdom.”


“Uḷārāya khalu bhavaṁ vacchāyano samaṇaṁ gotamaṁ pasaṁsāya pasaṁsatī”ti.
“Master Vacchāyana praises the ascetic Gotama with lofty praise indeed.”


“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi,
“Who am I to praise the ascetic Gotama?

pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti.
He is praised by the praised as the best of gods and humans.”


“Kaṁ pana bhavaṁ vacchāyano atthavasaṁ sampassamāno samaṇe gotame evaṁ abhippasanno”ti?
“But for what reason are you so devoted to the ascetic Gotama?”


“Seyyathāpi, bho, kusalo nāgavaniko nāgavanaṁ paviseyya.
“Suppose that a skilled elephant tracker were to enter an elephant wood.

So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There he’d see a large elephant’s footprint, long and broad.

So niṭṭhaṁ gaccheyya:
He’d draw the conclusion,

‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’


Evameva kho ahaṁ, bho, yato addasaṁ samaṇe gotame cattāri padāni athāhaṁ niṭṭhamagamaṁ:
In the same way, because I saw four footprints of the ascetic Gotama I drew the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’


Katamāni cattāri?
What four?

Idhāhaṁ, bho, passāmi ekacce khattiyapaṇḍite nipuṇe kataparappavāde vālavedhirūpe, te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Firstly, I see some clever aristocrats who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect.

Te suṇanti:
They hear,

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.
‘So, gentlemen, that ascetic Gotama will come down to such and such village or town.’

Te pañhaṁ abhisaṅkharonti:
They formulate a question, thinking,

‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.
‘We’ll approach the ascetic Gotama and ask him this question.

Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.
If he answers like this, we’ll refute him like that;

Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.
and if he answers like that, we’ll refute him like this.’


Te suṇanti:
When they hear that

‘samaṇo khalu, bho, gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.
he has come down

Te yena samaṇo gotamo tenupasaṅkamanti.
they approach him.

Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.
The ascetic Gotama educates, encourages, fires up, and inspires them with a Dhamma talk.

Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?

Aññadatthu samaṇasseva gotamassa sāvakā sampajjanti.
Invariably, they become his disciples.

Yadāhaṁ, bho, samaṇe gotame imaṁ paṭhamaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this first footprint of the ascetic Gotama, I drew the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. (1)
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’


Puna caparāhaṁ, bho, passāmi idhekacce brāhmaṇapaṇḍite …pe… (2)
Furthermore, I see some clever brahmins …

gahapatipaṇḍite …
some clever householders …

pe… (3)
they become his disciples.


samaṇapaṇḍite nipuṇe kataparappavāde vālavedhirūpe te bhindantā maññe caranti paññāgatena diṭṭhigatāni.
Furthermore, I see some clever ascetics who are subtle, accomplished in the doctrines of others, hair-splitters. …

Te suṇanti:


‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osarissatī’ti.


Te pañhaṁ abhisaṅkharonti ‘imaṁ mayaṁ pañhaṁ samaṇaṁ gotamaṁ upasaṅkamitvā pucchissāma.


Evañce no puṭṭho evaṁ byākarissati, evamassa mayaṁ vādaṁ āropessāma.


Evañcepi no puṭṭho evaṁ byākarissati, evampissa mayaṁ vādaṁ āropessāmā’ti.


Te suṇanti ‘samaṇo khalu bho gotamo amukaṁ nāma gāmaṁ vā nigamaṁ vā osaṭo’ti.


Te yena samaṇo gotamo tenupasaṅkamanti.


Te samaṇo gotamo dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.


Te samaṇena gotamena dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā na ceva samaṇaṁ gotamaṁ pañhaṁ pucchanti, kutossa vādaṁ āropessanti?
They don’t even get around to asking their question to the ascetic Gotama, so how could they refute his answer?

Aññadatthu samaṇaṁyeva gotamaṁ okāsaṁ yācanti agārasmā anagāriyaṁ pabbajjāya.
Invariably, they ask the ascetic Gotama for the chance to go forth.

Te samaṇo gotamo pabbājeti.
And he gives them the going-forth.

Te tattha pabbajitā samānā vūpakaṭṭhā appamattā ātāpino pahitattā viharantā nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti.
Soon after going forth, living withdrawn, diligent, keen, and resolute, they realize the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.


Te evamāhaṁsu:
They say,

‘manaṁ vata, bho, anassāma, manaṁ vata, bho, panassāma;
‘We were almost lost! We almost perished!

mayañhi pubbe assamaṇāva samānā samaṇamhāti paṭijānimha, abrāhmaṇāva samānā brāhmaṇamhāti paṭijānimha, anarahantova samānā arahantamhāti paṭijānimha.
For we used to claim that we were ascetics, brahmins, and perfected ones, but we were none of these things.

Idāni khomha samaṇā, idāni khomha brāhmaṇā, idāni khomha arahanto’ti.
But now we really are ascetics, brahmins, and perfected ones!’

Yadāhaṁ, bho, samaṇe gotame imaṁ catutthaṁ padaṁ addasaṁ athāhaṁ niṭṭhamagamaṁ:
When I saw this fourth footprint of the ascetic Gotama, I drew the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti. (4)
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’


Yato kho ahaṁ, bho, samaṇe gotame imāni cattāri padāni addasaṁ athāhaṁ niṭṭhamagamaṁ:
It’s because I saw these four footprints of the ascetic Gotama that I drew the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’”ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’”


Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:
When he had spoken, Jāṇussoṇi got down from his chariot, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and expressed this heartfelt sentiment three times:


“Namo tassa bhagavato arahato sammāsambuddhassa;
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!


namo tassa bhagavato arahato sammāsambuddhassa;
Homage to that Blessed One, the perfected one, the fully awakened Buddha!


namo tassa bhagavato arahato sammāsambuddhassāti.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!


Appeva nāma mayampi kadāci karahaci tena bhotā gotamena saddhiṁ samāgaccheyyāma, appeva nāma siyā kocideva kathāsallāpo”ti.
Hopefully, some time or other I’ll get to meet Master Gotama, and we can have a discussion.”


Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi.
When the greetings and polite conversation were over, he sat down to one side,

Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo yāvatako ahosi pilotikena paribbājakena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi.
and informed the Buddha of all they had discussed.


Evaṁ vutte, bhagavā jāṇussoṇiṁ brāhmaṇaṁ etadavoca:
When he had spoken, the Buddha said to him,

“na kho, brāhmaṇa, ettāvatā hatthipadopamo vitthārena paripūro hoti.
“Brahmin, the simile of the elephant’s footprint is not yet completed in detail.

Api ca, brāhmaṇa, yathā hatthipadopamo vitthārena paripūro hoti
As to how it is completed in detail,

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
listen and pay close attention, I will speak.”


“Evaṁ, bho”ti kho jāṇussoṇi brāhmaṇo bhagavato paccassosi.
“Yes sir,” Jāṇussoṇi replied.

Bhagavā etadavoca:
The Buddha said this:


“Seyyathāpi, brāhmaṇa, nāgavaniko nāgavanaṁ paviseyya.
“Suppose that an elephant tracker were to enter an elephant wood.

So passeyya nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ.
There they’d see a large elephant’s footprint, long and broad.

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,

‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’

Taṁ kissa hetu?
Why not?

Santi hi, brāhmaṇa, nāgavane vāmanikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are dwarf she-elephants with big footprints, and this footprint might be one of theirs.


So tamanugacchati.


Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ.
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage.

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,

‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’

Taṁ kissa hetu?
Why not?

Santi hi, brāhmaṇa, nāgavane uccā kāḷārikā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are tall she-elephants with long trunks and big footprints, and this footprint might be one of theirs.


So tamanugacchati.


Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni.
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage and tusk-marks.

Yo hoti kusalo nāgavaniko neva tāva niṭṭhaṁ gacchati:
A skilled elephant tracker wouldn’t yet come to the conclusion,

‘mahā vata bho nāgo’ti.
‘This must be a big bull elephant.’

Taṁ kissa hetu?
Why not?

Santi hi, brāhmaṇa, nāgavane uccā kaṇerukā nāma hatthiniyo mahāpadā, tāsaṁ petaṁ padaṁ assāti.
Because in an elephant wood there are tall and fully-grown she-elephants with big footprints, and this footprint might be one of theirs.


So tamanugacchati.


Tamanugacchanto passati nāgavane mahantaṁ hatthipadaṁ, dīghato ca āyataṁ, tiriyañca vitthataṁ, uccā ca nisevitaṁ, uccā ca dantehi ārañjitāni, uccā ca sākhābhaṅgaṁ.
They keep following the track until they see a big footprint, long and broad, and, high up, signs of usage, tusk-marks, and broken branches.

Tañca nāgaṁ passati rukkhamūlagataṁ vā abbhokāsagataṁ vā gacchantaṁ vā tiṭṭhantaṁ vā nisinnaṁ vā nipannaṁ vā.
And they see that bull elephant walking, standing, sitting, or lying down at the root of a tree or in the open.

So niṭṭhaṁ gacchati:
Then they’d come to the conclusion,

‘ayameva so mahānāgo’ti.
‘This is that big bull elephant.’


Evameva kho, brāhmaṇa, idha tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
In the same way, brahmin, a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
He realizes with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely complete and pure.


Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
A householder hears that teaching, or a householder’s child, or someone reborn in some good family.

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
They gain faith in the Realized One,

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
and reflect,

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

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

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

So 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 pabbajati.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.


So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.


Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.


Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.


Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.


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


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


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


So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
They avoid injuring plants and seeds.

ekabhattiko hoti rattūparato, virato vikālabhojanā,
They eat in one part of the day, abstaining from eating at night and at the wrong time.

naccagītavāditavisūkadassanā paṭivirato hoti,
They avoid dancing, singing, music, and seeing shows.

mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti,
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.

uccāsayanamahāsayanā paṭivirato hoti,
They avoid high and luxurious beds.

jātarūparajatapaṭiggahaṇā paṭivirato hoti,
They avoid receiving gold and money,

āmakadhaññapaṭiggahaṇā paṭivirato hoti,
raw grains,

āmakamaṁsapaṭiggahaṇā paṭivirato hoti,
raw meat,

itthikumārikapaṭiggahaṇā paṭivirato hoti,
women and girls,

dāsidāsapaṭiggahaṇā paṭivirato hoti,
male and female bondservants,

ajeḷakapaṭiggahaṇā paṭivirato hoti,
goats and sheep,

kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti,
chickens and pigs,

hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti,
elephants, cows, horses, and mares,

khettavatthupaṭiggahaṇā paṭivirato hoti,
and fields and land.

dūteyyapahiṇagamanānuyogā paṭivirato hoti,
They avoid running errands and messages;

kayavikkayā paṭivirato hoti,
buying and selling;

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

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

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


So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
They’re content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.

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

evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
In the same way, a mendicant is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.


So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When they see a sight with their eyes, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Sotena saddaṁ sutvā …pe…
When they hear a sound with their ears …

ghānena gandhaṁ ghāyitvā …
When they smell an odor with their nose …

jivhāya rasaṁ sāyitvā …
When they taste a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā …
When they feel a touch with their body …

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
When they know a thought with their mind, they don’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.


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


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

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.


So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
After the meal, they return from alms-round, sit down cross-legged with their body straight, and establish mindfulness right there.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.

Byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti.
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.


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

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

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:
But a noble disciple wouldn’t yet come to the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’


Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Idampi vuccati, brāhmaṇa …pe…
This too is called ‘a footprint of the Realized One’ …

suppaṭipanno bhagavato sāvakasaṅgho’ti.


Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Idampi vuccati, brāhmaṇa …pe…
This too is called ‘a footprint of the Realized One’ …

suppaṭipanno bhagavato sāvakasaṅgho’ti.


Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called ‘a footprint of the Realized One’ …

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:


‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.


So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. … They recollect their many kinds of past lives, with features and details.

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called ‘a footprint of the Realized One’ …

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:


‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.


So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena …pe… yathākammūpage satte pajānāti.
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This too is called ‘a footprint of the Realized One’ …

Na tveva tāva ariyasāvako niṭṭhaṁ gacchati:


‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.


So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’

‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
They truly understand: ‘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.’

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.

Na tveva tāva ariyasāvako niṭṭhaṁ gato hoti, api ca kho niṭṭhaṁ gacchati:
At this point a noble disciple has not yet come to a conclusion, but they are coming to the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’


Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
When they’re freed, they know they’re freed.


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

Idampi vuccati, brāhmaṇa, tathāgatapadaṁ itipi, tathāgatanisevitaṁ itipi, tathāgatārañjitaṁ itipi.
This, brahmin, is called ‘a footprint of the Realized One’ and also ‘used by the Realized One’ and also ‘marked by the Realized One’.

Ettāvatā kho, brāhmaṇa, ariyasāvako niṭṭhaṁ gato hoti:
At this point a noble disciple has come to the conclusion,

‘sammāsambuddho bhagavā, svākkhāto bhagavatā dhammo, suppaṭipanno bhagavato sāvakasaṅgho’ti.
‘The Blessed One is a fully awakened Buddha. The teaching is well explained. The Saṅgha is practicing well.’

Ettāvatā kho, brāhmaṇa, hatthipadopamo vitthārena paripūro hotī”ti.
And it is at this point that the simile of the elephant’s footprint has been completed in detail.”


Evaṁ vutte, jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, the brahmin Jāṇussoṇi said to the Buddha,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama.
“Excellent, Master Gotama! Excellent!

Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made the teaching clear in many ways.

Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha.

Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”


Cūḷahatthipadopamasuttaṁ niṭṭhitaṁ sattamaṁ.


28. Mahāhatthipadopamasutta
The Longer Simile of the Elephant’s Footprint


Evaṁ me sutaṁ—
So I have heard.


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

Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the mendicants,

“āvuso bhikkhave”ti.
“Reverends, mendicants!”


“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:


“Seyyathāpi, āvuso, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni sabbāni tāni hatthipade samodhānaṁ gacchanti, hatthipadaṁ tesaṁ aggamakkhāyati yadidaṁ mahantattena;
“The footprints of all creatures that walk can fit inside an elephant’s footprint, so an elephant’s footprint is said to be the biggest of them all.

evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.
In the same way, all skillful qualities can be included in the four noble truths.

Katamesu catūsu?
What four?

Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.


Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena, pañcupādānakkhandhā dukkhā.
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

Katame cāvuso, pañcupādānakkhandhā?
And what are the five grasping aggregates?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
They are as follows: the grasping aggregates of form, feeling, perception, choices, and consciousness.


Katamo cāvuso, rūpupādānakkhandho?
And what is the grasping aggregate of form?

Cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāya rūpaṁ.
The four primary elements, and form derived from the four primary elements.


Katamā cāvuso, cattāro mahābhūtā?
And what are the four primary elements?

Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
The elements of earth, water, fire, and air.


Katamā cāvuso, pathavīdhātu?
And what is the earth element?

Pathavīdhātu siyā ajjhattikā, siyā bāhirā.
The earth element may be interior or exterior.

Katamā cāvuso, ajjhattikā pathavīdhātu?
And what is the interior earth element?

Yaṁ ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ, seyyathidaṁ—
Anything hard, solid, and organic that’s internal, pertaining to an individual. This includes:

kesā lomā nakhā dantā taco maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karīsaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ kakkhaḷaṁ kharigataṁ upādinnaṁ.
head hair, body hair, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidneys, heart, liver, diaphragm, spleen, lungs, intestines, mesentery, undigested food, feces, or anything else hard, solid, and organic that’s internal, pertaining to an individual.

Ayaṁ vuccatāvuso, ajjhattikā pathavīdhātu.
This is called the interior earth element.

Yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.
The interior earth element and the exterior earth element are just the earth element.

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.


Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time when the exterior water element flares up.

Antarahitā tasmiṁ samaye bāhirā pathavīdhātu hoti.
At that time the exterior earth element vanishes.

Tassā hi nāma, āvuso, bāhirāya pathavīdhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
So for all its great age, the earth element will be revealed as impermanent, liable to end, vanish, and perish.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
What then of this short-lived body derived from craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things.


Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti, so evaṁ pajānāti:
If others abuse, attack, harass, and trouble that mendicant, they understand:

‘uppannā kho me ayaṁ sotasamphassajā dukkhavedanā.
‘This painful feeling born of ear contact has arisen in me.

Sā ca kho paṭicca, no apaṭicca.
That’s dependent, not independent.

Kiṁ paṭicca?
Dependent on what?

Phassaṁ paṭicca’.
Dependent on contact.’

So phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
They see that contact, feeling, perception, choices, and consciousness are impermanent.

Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Based on that element alone, their mind becomes eager, confident, settled, and decided.


Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti—
Others might treat that mendicant with disliking, loathing, and detestation,

pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
striking them with fists, stones, sticks, and swords.

So evaṁ pajānāti:
They understand:

‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.
‘This body is such that fists, stones, sticks, and swords strike it.

Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde:
But the Buddha has said in the Simile of the Saw:


“ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatrāpi yo mano padūseyya na me so tena sāsanakaro”ti.
“Even if low-down bandits were to sever you limb from limb, anyone who had a malevolent thought on that account would not be following my instructions.”

Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.

Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu, karīyati hidaṁ buddhānaṁ sāsanan’ti.
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’


Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.
While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

So tena saṁvijjati saṁvegaṁ āpajjati:
In that case they stir up a sense of urgency:

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ,
‘It’s my loss, my misfortune,

yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.
that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;
They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti, so tena saṁvijjati saṁvegaṁ āpajjati:


‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ, yassa me evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.


Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
At this point, much has been done by that mendicant.


Katamā cāvuso, āpodhātu?
And what is the water element?

Āpodhātu siyā ajjhattikā, siyā bāhirā.
The water element may be interior or exterior.

Katamā cāvuso, ajjhattikā āpodhātu?
And what is the interior water element?

Yaṁ ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s water, watery, and organic that’s internal, pertaining to an individual. This includes:

pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā kheḷo siṅghāṇikā lasikā muttaṁ, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ āpo āpogataṁ upādinnaṁ—
bile, phlegm, pus, blood, sweat, fat, tears, grease, saliva, snot, synovial fluid, urine, or anything else that’s water, watery, and organic that’s internal, pertaining to an individual.

ayaṁ vuccatāvuso, ajjhattikā āpodhātu.
This is called the interior water element.

Yā ceva kho pana ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.
The interior water element and the exterior water element are just the water element.

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.


Hoti kho so, āvuso, samayo yaṁ bāhirā āpodhātu pakuppati.
There comes a time when the exterior water element flares up.

Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.
It sweeps away villages, towns, cities, countries, and regions.

Hoti kho so, āvuso, samayo yaṁ mahāsamudde yojanasatikānipi udakāni ogacchanti, dviyojanasatikānipi udakāni ogacchanti, tiyojanasatikānipi udakāni ogacchanti, catuyojanasatikānipi udakāni ogacchanti, pañcayojanasatikānipi udakāni ogacchanti, chayojanasatikānipi udakāni ogacchanti, sattayojanasatikānipi udakāni ogacchanti.
There comes a time when the water in the ocean sinks down a hundred leagues, or two, three, four, five, six, up to seven hundred leagues.

Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattatālampi udakaṁ saṇṭhāti, chattālampi udakaṁ saṇṭhāti, pañcatālampi udakaṁ saṇṭhāti, catuttālampi udakaṁ saṇṭhāti, titālampi udakaṁ saṇṭhāti, dvitālampi udakaṁ saṇṭhāti, tālamattampi udakaṁ saṇṭhāti.
There comes a time when the water in the ocean stands just seven palm trees deep, or six, five, four, three, two, or even just one palm tree deep.

Hoti kho so, āvuso, samayo yaṁ mahāsamudde sattaporisampi udakaṁ saṇṭhāti, chapporisampi udakaṁ saṇṭhāti, pañcaporisampi udakaṁ saṇṭhāti, catupporisampi udakaṁ saṇṭhāti, tiporisampi udakaṁ saṇṭhāti, dviporisampi udakaṁ saṇṭhāti, porisamattampi udakaṁ saṇṭhāti.
There comes a time when the water in the ocean stands just seven fathoms deep, or six, five, four, three, two, or even just one fathom deep.

Hoti kho so, āvuso, samayo yaṁ mahāsamudde aḍḍhaporisampi udakaṁ saṇṭhāti, kaṭimattampi udakaṁ saṇṭhāti, jāṇukamattampi udakaṁ saṇṭhāti, gopphakamattampi udakaṁ saṇṭhāti.
There comes a time when the water in the ocean stands just half a fathom deep, or waist deep, or knee deep, or even just ankle deep.

Hoti kho so, āvuso, samayo, yaṁ mahāsamudde aṅgulipabbatemanamattampi udakaṁ na hoti.
There comes a time when there isn’t enough water in the ocean even to wet the tip of your finger.

Tassā hi nāma, āvuso, bāhirāya āpodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
So for all its great age, the water element will be revealed as impermanent, liable to end, vanish, and perish.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti …pe…
What then of this short-lived body produced by craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …

tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti. So tena attamano hoti.
If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
At this point, much has been done by that mendicant.


Katamā cāvuso, tejodhātu?
And what is the fire element?

Tejodhātu siyā ajjhattikā, siyā bāhirā.
The fire element may be interior or exterior.

Katamā cāvuso, ajjhattikā tejodhātu?
And what is the interior fire element?

Yaṁ ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s fire, fiery, and organic that’s internal, pertaining to an individual. This includes:

yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ tejo tejogataṁ upādinnaṁ—
that which warms, that which ages, that which heats you up when feverish, that which properly digests food and drink, or anything else that’s fire, fiery, and organic that’s internal, pertaining to an individual.

ayaṁ vuccatāvuso, ajjhattikā tejodhātu.
This is called the interior fire element.

Yā ceva kho pana ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.
The interior fire element and the exterior fire element are just the fire element.

‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.


Hoti kho so, āvuso, samayo yaṁ bāhirā tejodhātu pakuppati.
There comes a time when the exterior fire element flares up.

Sā gāmampi dahati, nigamampi dahati, nagarampi dahati, janapadampi dahati, janapadapadesampi dahati.
It burns up villages, towns, cities, countries, and regions until

Sā haritantaṁ vā panthantaṁ vā selantaṁ vā udakantaṁ vā ramaṇīyaṁ vā bhūmibhāgaṁ āgamma anāhārā nibbāyati.
it reaches a green field, a roadside, a cliff’s edge, a body of water, or cleared parkland, where it’s extinguished for lack of fuel.

Hoti kho so, āvuso, samayo yaṁ kukkuṭapattenapi nhārudaddulenapi aggiṁ gavesanti.
There comes a time when they go looking for a fire, taking just chicken feathers and strips of sinew as kindling.

Tassā hi nāma, āvuso, bāhirāya tejodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
So for all its great age, the fire element will be revealed as impermanent, liable to end, vanish, and perish.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā?
What then of this short-lived body derived from craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …


Atha khvāssa notevettha hoti …pe… tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato evaṁ dhammaṁ anussarato evaṁ saṅghaṁ anussarato upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
If, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
At this point, much has been done by that mendicant.


Katamā cāvuso, vāyodhātu?
And what is the air element?

Vāyodhātu siyā ajjhattikā, siyā bāhirā.
The air element may be interior or exterior.

Katamā cāvuso, ajjhattikā vāyodhātu?
And what is the interior air element?

Yaṁ ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ, seyyathidaṁ—
Anything that’s wind, windy, and organic that’s internal, pertaining to an individual. This includes:

uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti, yaṁ vā panaññampi kiñci ajjhattaṁ paccattaṁ vāyo vāyogataṁ upādinnaṁ—
winds that go up or down, winds in the belly or the bowels, winds that flow through the limbs, in-breaths and out-breaths, or anything else that’s wind, windy, and organic that’s internal, pertaining to an individual.

ayaṁ vuccatāvuso, ajjhattikā vāyodhātu.
This is called the interior air element.

Yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.
The interior air element and the exterior air element are just the air element.

‘Taṁ netaṁ mama nesohamasmi na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’

Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati vāyodhātuyā cittaṁ virājeti.
When you truly see with right understanding, you reject the air element, detaching the mind from the air element.


Hoti kho so, āvuso, samayo yaṁ bāhirā vāyodhātu pakuppati.
There comes a time when the exterior air element flares up.

Sā gāmampi vahati, nigamampi vahati, nagarampi vahati, janapadampi vahati, janapadapadesampi vahati.
It sweeps away villages, towns, cities, countries, and regions.

Hoti kho so, āvuso, samayo yaṁ gimhānaṁ pacchime māse tālavaṇṭenapi vidhūpanenapi vātaṁ pariyesanti, ossavanepi tiṇāni na icchanti.
There comes a time, in the last month of summer, when they look for wind by using a palm-leaf or fan, and even the grasses in the drip-fringe of a thatch roof don’t stir.

Tassā hi nāma, āvuso, bāhirāya vāyodhātuyā tāva mahallikāya aniccatā paññāyissati, khayadhammatā paññāyissati, vayadhammatā paññāyissati, vipariṇāmadhammatā paññāyissati.
So for all its great age, the air element will be revealed as impermanent, liable to end, vanish, and perish.

Kiṁ panimassa mattaṭṭhakassa kāyassa taṇhupādinnassa ‘ahanti vā mamanti vā asmī’ti vā? Atha khvāssa notevettha hoti.
What then of this short-lived body derived from craving? Rather than take it to be ‘I’ or ‘mine’ or ‘I am’, they still just consider it to be none of these things. …


Tañce, āvuso, bhikkhuṁ pare akkosanti paribhāsanti rosenti vihesenti.
If others abuse, attack, harass, and trouble that mendicant, they understand:

So evaṁ pajānāti, uppannā kho me ayaṁ sotasamphassajā dukkhā vedanā.
‘This painful feeling born of ear contact has arisen in me.

Sā ca kho paṭicca, no apaṭicca.
That’s dependent, not independent.

Kiṁ paṭicca?
Dependent on what?

Phassaṁ paṭicca.
Dependent on contact.

Sopi phasso aniccoti passati, vedanā aniccāti passati, saññā aniccāti passati, saṅkhārā aniccāti passati, viññāṇaṁ aniccanti passati.
They see that contact, feeling, perception, choices, and consciousness are impermanent.

Tassa dhātārammaṇameva cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.
Based on that element alone, their mind becomes eager, confident, settled, and decided.


Tañce, āvuso, bhikkhuṁ pare aniṭṭhehi akantehi amanāpehi samudācaranti, pāṇisamphassenapi leḍḍusamphassenapi daṇḍasamphassenapi satthasamphassenapi.
Others might treat that mendicant with disliking, loathing, and detestation, striking them with fists, stones, sticks, and swords.

So evaṁ pajānāti ‘tathābhūto kho ayaṁ kāyo yathābhūtasmiṁ kāye pāṇisamphassāpi kamanti, leḍḍusamphassāpi kamanti, daṇḍasamphassāpi kamanti, satthasamphassāpi kamanti.
They understand: ‘This body is such that fists, stones, sticks, and swords strike it.

Vuttaṁ kho panetaṁ bhagavatā kakacūpamovāde “ubhatodaṇḍakena cepi, bhikkhave, kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ. Tatrāpi yo mano padūseyya, na me so tena sāsanakaro”ti.
But the Buddha has said in the Simile of the Saw: “Even if low-down bandits were to sever you limb from limb, anyone who had a thought of hate on that account would not be following my instructions.”

Āraddhaṁ kho pana me vīriyaṁ bhavissati asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
My energy shall be roused up and unflagging, my mindfulness established and lucid, my body tranquil and undisturbed, and my mind immersed in samādhi.

Kāmaṁ dāni imasmiṁ kāye pāṇisamphassāpi kamantu, leḍḍusamphassāpi kamantu, daṇḍasamphassāpi kamantu, satthasamphassāpi kamantu. Karīyati hidaṁ buddhānaṁ sāsanan’ti.
Gladly now, let fists, stones, sticks, and swords strike this body! For this is how the instructions of the Buddhas are followed.’


Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhāti.
While recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful may not become stabilized in them.

So tena saṁvijjati saṁvegaṁ āpajjati:
In that case they stir up a sense of urgency:

‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.
‘It’s my loss, my misfortune,

Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato upekkhā kusalanissitā na saṇṭhātī’ti.
that while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does not become stabilized in me.’

Seyyathāpi, āvuso, suṇisā sasuraṁ disvā saṁvijjati saṁvegaṁ āpajjati;
They’re like a daughter-in-law who stirs up a sense of urgency when they see their father-in-law.

evameva kho, āvuso, tassa ce bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhāti.


So tena saṁvijjati saṁvegaṁ āpajjati:


‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ.


Yassa me evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā na saṇṭhātī’ti.


Tassa ce, āvuso, bhikkhuno evaṁ buddhaṁ anussarato, evaṁ dhammaṁ anussarato, evaṁ saṅghaṁ anussarato, upekkhā kusalanissitā saṇṭhāti, so tena attamano hoti.
But if, while recollecting the Buddha, the teaching, and the Saṅgha in this way, equanimity based on the skillful does become stabilized in them, they’re happy with that.

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
At this point, much has been done by that mendicant.


Seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca tiṇañca paṭicca mattikañca paṭicca ākāso parivārito agārantveva saṅkhaṁ gacchati;
When a space is enclosed by sticks, creepers, grass, and mud it becomes known as a ‘building’.

evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṁsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṁ gacchati.
In the same way, when a space is enclosed by bones, sinews, flesh, and skin it becomes known as a ‘form’.


Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā na āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
Reverends, though the eye is intact internally, so long as exterior sights don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

Ajjhattikañceva, āvuso, cakkhuṁ aparibhinnaṁ hoti bāhirā ca rūpā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
Though the eye is intact internally and exterior sights come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

Yato ca kho, āvuso, ajjhattikañceva cakkhuṁ aparibhinnaṁ hoti, bāhirā ca rūpā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti. Evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
But when the eye is intact internally and exterior sights come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.


Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.


So evaṁ pajānāti:
They understand:

‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.

Vuttaṁ kho panetaṁ bhagavatā:
But the Buddha has said:

“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“One who sees dependent origination sees the teaching.

yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
One who sees the teaching sees dependent origination.”

Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.
And these five grasping aggregates are indeed dependently originated.

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.
The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.

Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti.
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hoti.
At this point, much has been done by that mendicant.


Ajjhattikañceva, āvuso, sotaṁ aparibhinnaṁ hoti …pe…
Though the ear …

ghānaṁ aparibhinnaṁ hoti …
nose …

jivhā aparibhinnā hoti …
tongue …

kāyo aparibhinno hoti …
body …

mano aparibhinno hoti, bāhirā ca dhammā na āpāthaṁ āgacchanti no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
mind is intact internally, so long as exterior thoughts don’t come into range and there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.


Ajjhattiko ceva, āvuso, mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, no ca tajjo samannāhāro hoti, neva tāva tajjassa viññāṇabhāgassa pātubhāvo hoti.
Though the mind is intact internally and exterior thoughts come into range, so long as there’s no corresponding engagement, there’s no manifestation of the corresponding type of consciousness.

Yato ca kho, āvuso, ajjhattiko ceva mano aparibhinno hoti, bāhirā ca dhammā āpāthaṁ āgacchanti, tajjo ca samannāhāro hoti, evaṁ tajjassa viññāṇabhāgassa pātubhāvo hoti.
But when the mind is intact internally and exterior thoughts come into range and there is corresponding engagement, there is the manifestation of the corresponding type of consciousness.


Yaṁ tathābhūtassa rūpaṁ taṁ rūpupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa vedanā sā vedanupādānakkhandhe saṅgahaṁ gacchati, yā tathābhūtassa saññā sā saññupādānakkhandhe saṅgahaṁ gacchati, ye tathābhūtassa saṅkhārā te saṅkhārupādānakkhandhe saṅgahaṁ gacchanti, yaṁ tathābhūtassa viññāṇaṁ taṁ viññāṇupādānakkhandhe saṅgahaṁ gacchati.
The form produced in this way is included in the grasping aggregate of form. The feeling, perception, choices, and consciousness produced in this way are each included in the corresponding grasping aggregate.

So evaṁ pajānāti:
They understand:

‘evañhi kira imesaṁ pañcannaṁ upādānakkhandhānaṁ saṅgaho sannipāto samavāyo hoti.
‘So this is how there comes to be inclusion, gathering together, and joining together into these five grasping aggregates.


Vuttaṁ kho panetaṁ bhagavatā:
But the Buddha has also said:

“yo paṭiccasamuppādaṁ passati so dhammaṁ passati;
“One who sees dependent origination sees the teaching.

yo dhammaṁ passati so paṭiccasamuppādaṁ passatī”ti.
One who sees the teaching sees dependent origination.”

Paṭiccasamuppannā kho panime yadidaṁ pañcupādānakkhandhā.
And these five grasping aggregates are indeed dependently originated.

Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo.
The desire, adherence, attraction, and attachment for these five grasping aggregates is the origin of suffering.

Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti.
Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’

Ettāvatāpi kho, āvuso, bhikkhuno bahukataṁ hotī”ti.
At this point, much has been done by that mendicant.”


Idamavoca āyasmā sāriputto.
That’s what Venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants were happy with what Sāriputta said.


Mahāhatthipadopamasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.


29. Mahāsāropamasutta
The Longer Simile of the Heartwood


Evaṁ me sutaṁ—
So I have heard.


ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.

Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the mendicants about Devadatta:


“Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
“Mendicants, take the case of a gentleman who has gone forth from the lay life to homelessness, thinking,

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity.

So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

So tena lābhasakkārasilokena attānukkaṁseti paraṁ vambheti:
And they glorify themselves and put others down because of that:

‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’

So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding those possessions, honor, and popularity. And being negligent they live in suffering.


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …


Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:


‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena attānukkaṁseti, paraṁ vambheti ‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.


So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.


Ayaṁ vuccati, bhikkhave, bhikkhu sākhāpalāsaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the branches and leaves of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.


Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity.

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.
They’re not happy with that, and haven’t got all they wished for.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.
Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity.

Appamatto samāno sīlasampadaṁ ārādheti.
Being diligent, they become accomplished in ethics.

So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

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

‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.
‘I’m the one who is ethical, of good character. These other mendicants are unethical, of bad character.’

So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding their accomplishment in ethics. And being negligent they live in suffering.


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, and bark, he’d cut off the shoots and depart imagining they were heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno;
That’s why he passed them over, cut off the shoots, and departed imagining they were heartwood.

yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …


Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:


‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.


Appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti paripuṇṇasaṅkappo.


So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:


‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.


So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.


Ayaṁ vuccati, bhikkhave, bhikkhu papaṭikaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the shoots of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.


Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity. …

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati.


Appamatto samāno samādhisampadaṁ ārādheti.
Being diligent, they achieve immersion.

So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

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

‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.
‘I’m the one with immersion and unified mind. These other mendicants lack immersion, they have straying minds.’

So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding that accomplishment in immersion. And being negligent they live in suffering.


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood and softwood, he’d cut off the bark and depart imagining it was heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya ‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
If a person with good eyesight saw him they’d say: ‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
That’s why he passed them over, cut off the bark, and departed imagining it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …


Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:


‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti paripuṇṇasaṅkappo.


So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:


‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.


So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.


Ayaṁ vuccati, bhikkhave, bhikkhu tacaṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the bark of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.


Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity. …

So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati.


Appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati appamatto samāno ñāṇadassanaṁ ārādheti.
Being diligent, they achieve knowledge and vision.

So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

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

‘ahamasmi jānaṁ passaṁ viharāmi.
‘I’m the one who meditates knowing and seeing.

Ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.
These other mendicants meditate without knowing and seeing.’

So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.
And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering.


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, he’d cut out the softwood and depart imagining it was heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say,

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ na aññāsi phegguṁ na aññāsi tacaṁ na aññāsi papaṭikaṁ na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
That’s why he passed them over, cut out the softwood, and departed imagining it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’ …


Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:


‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.


So tena ñāṇadassanena attamano hoti paripuṇṇasaṅkappo.


So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:


‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.


So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati.


Ayaṁ vuccati, bhikkhave, bhikkhu phegguṁ aggahesi brahmacariyassa;
This is called a mendicant who has grabbed the softwood of the spiritual life

tena ca vosānaṁ āpādi.
and stopped short with that.


Idha pana, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness, thinking,

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity.

So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
They’re not happy with that, and haven’t got all they wished for.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding those possessions, honor, and popularity. Being diligent, they become accomplished in ethics.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that accomplishment in ethics. Being diligent, they achieve immersion.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that accomplishment in immersion. Being diligent, they achieve knowledge and vision.

So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.
Nor do they become indulgent and fall into negligence regarding that knowledge and vision. Being diligent, they achieve permanent liberation.

Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
And it’s impossible for that mendicant to fall away from that irreversible liberation.


Seyyathāpi, bhikkhave, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say,

‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ.
‘This gentleman knows what heartwood, softwood, bark, shoots, and branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.
That’s why he cut out just the heartwood and departed knowing it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.
Whatever he needs to make from heartwood, he will succeed.’ …


Evameva kho, bhikkhave, idhekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti:


‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


So tena lābhasakkārasilokena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya sīlasampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.


So tāya samādhisampadāya na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno ñāṇadassanaṁ ārādheti.


So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.


So tena ñāṇadassanena na majjati nappamajjati na pamādaṁ āpajjati, appamatto samāno asamayavimokkhaṁ ārādheti.


Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ so bhikkhu tāya asamayavimuttiyā parihāyetha.
It’s impossible for that mendicant to fall away from that irreversible liberation.


Iti kho, bhikkhave, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
And so, mendicants, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision.

Yā ca kho ayaṁ, bhikkhave, akuppā cetovimutti—
Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”

etadatthamidaṁ, bhikkhave, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.


Idamavoca bhagavā.
That is what the Buddha said.

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


Mahāsāropamasuttaṁ niṭṭhitaṁ navamaṁ.


30. Cūḷasāropamasutta
The Shorter Simile of the Heartwood


Evaṁ me sutaṁ—
So I have heard.


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


Atha kho piṅgalakoccho brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
Then the brahmin Piṅgalakoccha went up to the Buddha, and exchanged greetings with him.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:


“yeme, bho gotama, samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā, bahujanassa,
“Master Gotama, there are those ascetics and brahmins who lead an order and a community, and teach a community. They’re well-known and famous religious founders, regarded as holy by many people.

seyyathidaṁ—pūraṇo kassapo, makkhali gosālo, ajito kesakambalo, pakudho kaccāyano, sañcayo belaṭṭhaputto, nigaṇṭho nāṭaputto,
Namely: Pūraṇa Kassapa, Makkhali Gosāla, Nigaṇṭha Nāṭaputta, Sañjaya Belaṭṭhiputta, Pakudha Kaccāyana, and Ajita Kesakambala.

sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsū”ti?
According to their own claims, did all of them have direct knowledge, or none of them, or only some?”


“Alaṁ, brāhmaṇa, tiṭṭhatetaṁ—
“Enough, brahmin, let this be:

sabbete sakāya paṭiññāya abbhaññaṁsu sabbeva nābbhaññaṁsu, udāhu ekacce abbhaññaṁsu ekacce nābbhaññaṁsūti.
‘According to their own claims, did all of them have direct knowledge, or none of them, or only some?’

Dhammaṁ te, brāhmaṇa, desessāmi,
I will teach you the Dhamma.

taṁ suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”


“Evaṁ, bho”ti kho piṅgalakoccho brāhmaṇo bhagavato paccassosi.
“Yes sir,” Piṅgalakoccha replied.

Bhagavā etadavoca:
The Buddha said this:


“Seyyathāpi, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
“Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. But, passing over the heartwood, softwood, bark, and shoots, he’d cut off the branches and leaves and depart imagining they were heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say:

‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.
‘This gentleman doesn’t know what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.
That’s why he passed them over, cut off the branches and leaves, and departed imagining they were heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.
Whatever he needs to make from heartwood, he won’t succeed.’


Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was another person in need of heartwood … he’d cut off the shoots and depart imagining they were heartwood …

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:


‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.


Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ papaṭikaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.


Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was another person in need of heartwood … he’d cut off the bark and depart imagining it was heartwood …

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:


‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.


Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto “sāran”ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.


Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkameyya ‘sāran’ti maññamāno.
Suppose there was another person in need of heartwood … he’d cut out the softwood and depart imagining it was heartwood …

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:


‘na vatāyaṁ bhavaṁ puriso aññāsi sāraṁ, na aññāsi phegguṁ, na aññāsi tacaṁ, na aññāsi papaṭikaṁ, na aññāsi sākhāpalāsaṁ.


Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto “sāran”ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissatī’ti.


Seyyathāpi vā pana, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkameyya ‘sāran’ti jānamāno.
Suppose there was another person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya:
If a person with good eyesight saw him they’d say:

‘aññāsi vatāyaṁ bhavaṁ puriso sāraṁ, aññāsi phegguṁ, aññāsi tacaṁ, aññāsi papaṭikaṁ, aññāsi sākhāpalāsaṁ.
‘This gentleman knows what heartwood, softwood, bark, shoots, or branches and leaves are.

Tathā hayaṁ bhavaṁ puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraññeva chetvā ādāya pakkanto “sāran”ti jānamāno.
That’s why he cut out just the heartwood and departed knowing it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissatī’ti.
Whatever he needs to make from heartwood, he will succeed.’


Evameva kho, brāhmaṇa, idhekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
In the same way, take a certain person who goes forth from the lay life to homelessness, thinking:

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity.

So tena lābhasakkārasilokena attamano hoti paripuṇṇasaṅkappo.
They’re happy with that, and they’ve got all they wished for.

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

‘ahamasmi lābhasakkārasilokavā, ime panaññe bhikkhū appaññātā appesakkhā’ti.
‘I’m the one with possessions, honor, and popularity. These other mendicants are obscure and insignificant.’

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
They become lazy and slack regarding their possessions, honor, and popularity, not generating enthusiasm or trying to realize those things that are better and finer. …

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ atikkamma papaṭikaṁ, sākhāpalāsaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.


Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
They’re like the person who mistakes branches and leaves for heartwood, I say.


Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti, paripuṇṇasaṅkappo.


So tāya sīlasampadāya attānukkaṁseti, paraṁ vambheti:


‘ahamasmi sīlavā kalyāṇadhammo, ime panaññe bhikkhū dussīlā pāpadhammā’ti.


Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
They become lazy and slack regarding their accomplishment in ethics, not generating enthusiasm or trying to realize those things that are better and finer. …

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ atikkamma tacaṁ, papaṭikaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ, tañcassa atthaṁ nānubhavissati.


Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
They’re like the person who mistakes shoots for heartwood, I say.


Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,


appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti, paripuṇṇasaṅkappo.


So tāya samādhisampadāya attānukkaṁseti, paraṁ vambheti:


‘ahamasmi samāhito ekaggacitto, ime panaññe bhikkhū asamāhitā vibbhantacittā’ti.


Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca, tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
They become lazy and slack regarding their accomplishment in immersion, not generating enthusiasm or trying to realize those things that are better and finer. …

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ atikkamma phegguṁ, tacaṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.


Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
They’re like the person who mistakes bark for heartwood, I say.


Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness …

‘otiṇṇomhi jātiyā jarāya maraṇena …pe…


antakiriyā paññāyethā’ti.


So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.


So tena lābhasakkārasilokena na attamano hoti na paripuṇṇasaṅkappo.


So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.


Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So sīlasampadaṁ ārādheti.


So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.


Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So samādhisampadaṁ ārādheti.


So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.


So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.


Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.


So ñāṇadassanaṁ ārādheti.


So tena ñāṇadassanena attamano hoti, paripuṇṇasaṅkappo.


So tena ñāṇadassanena attānukkaṁseti, paraṁ vambheti:


‘ahamasmi jānaṁ passaṁ viharāmi, ime panaññe bhikkhū ajānaṁ apassaṁ viharantī’ti.


Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya na chandaṁ janeti, na vāyamati, olīnavuttiko ca hoti sāthaliko.
They become lazy and slack regarding their knowledge and vision, not generating enthusiasm or trying to realize those things that are better and finer. …

Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato atikkammeva sāraṁ, phegguṁ chetvā ādāya pakkanto ‘sāran’ti maññamāno.


Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ nānubhavissati.


Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
They’re like the person who mistakes softwood for heartwood, I say.


Idha pana, brāhmaṇa, ekacco puggalo saddhā agārasmā anagāriyaṁ pabbajito hoti:
Next, take a gentleman who has gone forth from the lay life to homelessness, thinking:

‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto,
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.

appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’

So evaṁ pabbajito samāno lābhasakkārasilokaṁ abhinibbatteti.
When they’ve gone forth they generate possessions, honor, and popularity.

So tena lābhasakkārasilokena na attamano hoti, na paripuṇṇasaṅkappo.
They’re not happy with that, and haven’t got all they wished for.

So tena lābhasakkārasilokena na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

Lābhasakkārasilokena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
They don’t become lazy and slack regarding their possessions, honor, and popularity, but generate enthusiasm and try to realize those things that are better and finer.

So sīlasampadaṁ ārādheti.
They become accomplished in ethics.

So tāya sīlasampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tāya sīlasampadāya na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

Sīlasampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
They don’t become lazy and slack regarding their accomplishment in ethics, but generate enthusiasm and try to realize those things that are better and finer.

So samādhisampadaṁ ārādheti.
They become accomplished in immersion.

So tāya samādhisampadāya attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tāya samādhisampadāya na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

Samādhisampadāya ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
They don’t become lazy and slack regarding their accomplishment in immersion, but generate enthusiasm and try to realize those things that are better and finer.

So ñāṇadassanaṁ ārādheti.
They achieve knowledge and vision.

So tena ñāṇadassanena attamano hoti, no ca kho paripuṇṇasaṅkappo.
They’re happy with that, but they haven’t got all they wished for.

So tena ñāṇadassanena na attānukkaṁseti, na paraṁ vambheti.
They don’t glorify themselves and put others down on account of that.

Ñāṇadassanena ca ye aññe dhammā uttaritarā ca paṇītatarā ca tesaṁ dhammānaṁ sacchikiriyāya chandaṁ janeti, vāyamati, anolīnavuttiko ca hoti asāthaliko.
They don’t become lazy and slack regarding their knowledge and vision, but generate enthusiasm and try to realize those things that are better and finer.


Katame ca, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca?
And what are those things that are better and finer than knowledge and vision?


Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


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

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Furthermore, a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Furthermore, take a mendicant who, going totally beyond the dimension of nothingness, enters and remains in the dimension of neither perception nor non-perception.

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.


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

Ayampi kho, brāhmaṇa, dhammo ñāṇadassanena uttaritaro ca paṇītataro ca.
This too is something better and finer than knowledge and vision.

Ime kho, brāhmaṇa, dhammā ñāṇadassanena uttaritarā ca paṇītatarā ca.
These are the things that are better and finer than knowledge and vision.


Seyyathāpi so, brāhmaṇa, puriso sāratthiko sāragavesī sārapariyesanaṁ caramāno mahato rukkhassa tiṭṭhato sāravato sāraṁyeva chetvā ādāya pakkanto ‘sāran’ti jānamāno.
Suppose there was a person in need of heartwood. And while wandering in search of heartwood he’d come across a large tree standing with heartwood. He’d cut out just the heartwood and depart knowing it was heartwood.

Yañcassa sārena sārakaraṇīyaṁ tañcassa atthaṁ anubhavissati.
Whatever he needs to make from heartwood, he will succeed.

Tathūpamāhaṁ, brāhmaṇa, imaṁ puggalaṁ vadāmi.
That’s what this person is like, I say.


Iti kho, brāhmaṇa, nayidaṁ brahmacariyaṁ lābhasakkārasilokānisaṁsaṁ, na sīlasampadānisaṁsaṁ, na samādhisampadānisaṁsaṁ, na ñāṇadassanānisaṁsaṁ.
And so, brahmin, this spiritual life is not lived for the sake of possessions, honor, and popularity, or for accomplishment in ethics, or for accomplishment in immersion, or for knowledge and vision.

Yā ca kho ayaṁ, brāhmaṇa, akuppā cetovimutti—
Rather, the goal, heartwood, and final end of the spiritual life is the unshakable freedom of heart.”

etadatthamidaṁ, brāhmaṇa, brahmacariyaṁ, etaṁ sāraṁ etaṁ pariyosānan”ti.


Evaṁ vutte, piṅgalakoccho brāhmaṇo bhagavantaṁ etadavoca:
When he had spoken, the brahmin Piṅgalakoccha said to the Buddha,

“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe…
“Excellent, Master Gotama! Excellent! …

upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”


Cūḷasāropamasuttaṁ niṭṭhitaṁ dasamaṁ.


Opammavaggo niṭṭhito tatiyo.


Tassuddānaṁ


Moḷiyaphaggunariṭṭhañca nāmo,


Andhavane kathipuṇṇaṁ nivāpo;


Rāsikaṇerumahāgajanāmo,


Sārūpamo puna piṅgalakoccho.


(CONTINUED AT ETCHING.NET)


Dated c. 500 BCE
From suttacentral.net
Inscribed by etching.net - PGP ordinal 1534430655325919
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