- 0.1Majjhima Nikāya 22Middle Discourses 22
0.2AlagaddūpamasuttaThe Simile of the Cobra
1.1PTS 1.130Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
2.1Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:Now at that time a mendicant named Ariṭṭha, who had previously been a vulture trapper, had the following harmful misconception:12.2“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.“As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”2
2.3Assosuṁ kho sambahulā bhikkhū:Several mendicants heard this rumour.2.4“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:2.5‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.3.1Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:They went up to Ariṭṭha and said to him,3.2“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception:3.3‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
3.4“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.“Indeed, reverends. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”
3.5Atha 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,33.6“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.43.7Anekapariyāyenāvuso 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.53.8Appassādā 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.3.9Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …With the similes of a skeleton …63.10maṁsapesūpamā kāmā vuttā bhagavatā …a scrap of meat …3.11tiṇukkūpamā kāmā vuttā bhagavatā …a grass torch …3.12aṅgārakāsūpamā kāmā vuttā bhagavatā …a pit of glowing coals …3.13supinakūpamā kāmā vuttā bhagavatā …a dream …3.14yācitakūpamā kāmā vuttā bhagavatā …borrowed goods …3.15rukkhaphalūpamā kāmā vuttā bhagavatā …fruit on a tree …3.16asisūnūpamā kāmā vuttā bhagavatā …a butcher’s knife and chopping board …3.17sattisūlūpamā kāmā vuttā bhagavatā …swords and spears …3.18sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.a cobra’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.”
3.19Evampi 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 it.3.20“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
3.21PTS 1.131Yato 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.3.22“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:3.23‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.3.24Assumha kho mayaṁ, bhante:3.25‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—3.26tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
3.27Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha:3.28‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—3.29tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?
3.30Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:3.31‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.3.32Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:3.33‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.3.34Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.3.35Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.3.36Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…3.37sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
3.38Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:3.39‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.4.1Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
5.1PTS 1.132Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:So the Buddha addressed one of the monks,5.2“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:“Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that5.3‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.the Teacher summons him.”
5.4“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,5.5“satthā taṁ, āvuso ariṭṭha, āmantetī”ti.“Reverend Ariṭṭha, the Teacher summons you.”
5.6“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,
5.7“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:“Is it really true, Ariṭṭha, that you have such a harmful misconception:5.8‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
5.9“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.“Indeed, sir. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”7
6.1“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?“Futile man, who on earth have you ever known me to teach in that way?6.2Nanu 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?6.3Appassādā 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.6.4Aṭṭhikaṅkalūpamā kāmā vuttā mayā …With the similes of a skeleton …6.5maṁsapesūpamā kāmā vuttā mayā …a scrap of meat …6.6tiṇukkūpamā kāmā vuttā mayā …a grass torch …6.7aṅgārakāsūpamā kāmā vuttā mayā …a pit of glowing coals …6.8supinakūpamā kāmā vuttā mayā …a dream …6.9yācitakūpamā kāmā vuttā mayā …borrowed goods …6.10rukkhaphalūpamā kāmā vuttā mayā …fruit on a tree …6.11asisūnūpamā kāmā vuttā mayā …a butcher’s knife and chopping board …6.12sattisūlūpamā kāmā vuttā mayā …swords and spears …6.13sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.a cobra’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.6.14Atha 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 brim with much wickedness.6.15Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.This will be for your lasting harm and suffering.”8
7.1Atha kho bhagavā bhikkhū āmantesi:Then the Buddha said to the mendicants,7.2“Taṁ kiṁ maññatha, bhikkhave,“What do you think, mendicants?7.3api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?”9
7.4“Kiñhi siyā, bhante;“How could that be, sir?7.5no hetaṁ, bhante”ti.No, sir.”7.6Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
7.7Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:Knowing this, the Buddha said,7.8“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.“Futile man, you will be known by your own harmful misconception.7.9Idhāhaṁ bhikkhū paṭipucchissāmī”ti.I’ll question the mendicants about this.”
8.1PTS 1.133Atha kho bhagavā bhikkhū āmantesi:Then the Buddha said to the mendicants,8.2“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 teaching as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”
8.3“No hetaṁ, bhante.“No, sir.8.4Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;For in many ways the Buddha has told us that obstructive acts are obstructive, and that they really do obstruct the one who performs them.8.5alañca pana te paṭisevato antarāyāya.8.6Appassādā 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.8.7Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…With the similes of a skeleton …8.8sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.a cobra’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.”
8.9“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.8.10Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.For in many ways I have said that obstructive acts are obstructive …
8.11Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.8.12Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…8.13sappasirūpamā 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.8.14Atha 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 brims with much wickedness.8.15Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.This will be for his lasting harm and suffering.9.1So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.Truly, mendicants, it is quite impossible to perform sensual acts without sensual desires, sensual perceptions, and sensual thoughts.10
10.1Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—Take a futile person who memorizes the teaching—10.2suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.1110.3Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.But they don’t examine the meaning of those teachings with wisdom,10.4Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.and so don’t come to an acceptance of them after deliberation.1210.5Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.They memorize the teaching for the sake of finding fault and winning debates.1310.6Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.They don’t realize the goal for which they memorized them.10.7Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.10.8Taṁ kissa hetu?Why is that?10.9Duggahitattā, bhikkhave, dhammānaṁ.Because of their wrong grasp of the teachings.14
10.10PTS 1.134Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.Suppose there was a person in need of a cobra. And while wandering in search of a cobra1510.11So passeyya mahantaṁ alagaddaṁ.they’d see a big cobra,10.12Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.and grasp it by the coil or the tail.10.13Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.But that cobra would twist back and bite them on the hand or the arm or other major or minor limb,10.14So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.resulting in death or deadly pain.10.15Taṁ kissa hetu?Why is that?10.16Duggahitattā, bhikkhave, alagaddassa.Because of their wrong grasp of the cobra.
10.17Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—In the same way, a futile person memorizes the teaching …10.18suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.10.19Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.10.20Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.10.21Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.10.22Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.10.23Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.and those teachings lead to their lasting harm and suffering.10.24Taṁ kissa hetu?Why is that?10.25Duggahitattā, bhikkhave, dhammānaṁ.Because of their wrong grasp of the teachings.
11.1Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—Now, take a gentleman who memorizes the teaching—11.2suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.11.3Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.And once he’s memorized them, he examines their meaning with wisdom,11.4Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.and comes to an acceptance of them after deliberation.1611.5Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.He doesn’t memorize the teaching for the sake of finding fault and winning debates.11.6Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.He realizes the goal for which he memorized them.11.7Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.11.8Taṁ kissa hetu?Why is that?11.9Suggahitattā bhikkhave dhammānaṁ.Because of his correct grasp of the teachings.
11.10Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.Suppose there was a person in need of a cobra. And while wandering in search of a cobra11.11So passeyya mahantaṁ alagaddaṁ.they’d see a big cobra,11.12Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.and hold it down carefully with a cleft stick.11.13Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.Only then would they correctly grasp it by the neck.11.14Kiñcāpi 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 cobra might wrap its coils around that person’s hand or arm or some other major or minor limb, that wouldn’t result in death or deadly pain.11.15Taṁ kissa hetu?Why is that?11.16Suggahitattā, bhikkhave, alagaddassa.Because of their correct grasp of the cobra.
11.17Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—In the same way, a gentleman memorizes the teaching …11.18suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.11.19Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.11.20Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.11.21Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.11.22Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.11.23Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.and those teachings lead to his lasting welfare and happiness.11.24Taṁ kissa hetu?Why is that?11.25Suggahitattā, bhikkhave, dhammānaṁ.Because of his correct grasp of the teachings.
12.1Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.So, mendicants, when you understand what I’ve said, you should remember it accordingly.12.2Yassa 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.17
13.1Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.Mendicants, I will teach you a simile of the teaching as a raft: for crossing over, not for holding on.1813.2Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.Listen and apply your mind well, I will speak.”
13.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, sir,” they replied.13.4Bhagavā etadavoca:The Buddha said this:
13.5PTS 1.135“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.“Suppose there was a person traveling along the road.13.6So 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.13.7na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.But there was no ferryboat or bridge for crossing over.13.8Tassa evamassa:They’d think,13.9‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;13.10natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.13.11Yannūnāhaṁ 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.’13.12Atha 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.13.13Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:And when they’d crossed over to the far shore, they’d think,13.14‘bahukāro kho me ayaṁ kullo;‘This raft has been very helpful to me.13.15imāhaṁ 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.13.16Yannūnāhaṁ 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?’
13.17Taṁ kiṁ maññatha, bhikkhave,What do you think, mendicants?13.18api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?Would that person be doing what should be done with that raft?”
13.19“No hetaṁ, bhante”.“No, sir.”
13.20“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?“And what, mendicants, should that person do with the raft?13.21Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:When they’d crossed over they should think,13.22‘bahukāro kho me ayaṁ kullo;‘This raft has been very helpful to me. …13.23imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.13.24Yannūnāhaṁ 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?’13.25Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.That’s what that person should do with the raft.
13.26Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on.14.1Kullūpamaṁ 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 not the teachings.19
15.1PTS 1.136Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.Mendicants, there are these six grounds for views.2015.2Katamāni cha?What six?15.3Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,Take an unlearned 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 true persons, and are neither skilled nor trained in the teaching of the true persons.15.4rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;They regard form as: ‘This is mine, I am this, this is my self.’2115.5vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;They also regard feeling …15.6saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;perception …15.7saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;choices …15.8yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’2215.9yampi taṁ diṭṭhiṭṭhānaṁ—And as for this ground for views:15.10so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’2315.11tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.They regard this also as: ‘This is mine, I am this, this is my self.’
16.1Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,But a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons.16.2rūpaṁ ‘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.’16.3vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;They also regard feeling …16.4saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;perception …16.5saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;choices …16.6yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;whatever is seen, heard, thought, known, attained, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’16.7yampi taṁ diṭṭhiṭṭhānaṁ—And the same for this ground for views:16.8so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’16.9tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.They also regard like this: ‘This is not mine, I am not this, this is not my self.’
17.1So evaṁ samanupassanto asati na paritassatī”ti.Seeing in this way they’re not anxious about what doesn’t exist.”24
18.1Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:When he said this, one of the mendicants said to the Buddha,18.2“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?“Sir, can there be anxiety about what doesn’t exist externally?”25
18.3“Siyā, bhikkhū”ti—bhagavā avoca.“There can, mendicant,” said the Buddha.18.4“Idha bhikkhu ekaccassa evaṁ hoti:“It’s when someone thinks,18.5‘ahu vata me, taṁ vata me natthi;‘Oh, it once was mine but is mine no more.18.6siyā vata me, taṁ vatāhaṁ na labhāmī’ti.Oh, it could be mine but I do not get it.’18.7So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.They sorrow and wail and lament, beating their breast and falling into confusion.18.8Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.That’s how there is anxiety about what doesn’t exist externally.”
19.1“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?“But can there be no anxiety about what doesn’t exist externally?”
19.2“Siyā, bhikkhū”ti—bhagavā avoca.“There can, mendicant,” said the Buddha.19.3“Idha bhikkhu ekaccassa na evaṁ hoti:“It’s when someone doesn’t think,19.4‘ahu vata me, taṁ vata me natthi;‘Oh, it once was mine but is mine no more.19.5siyā vata me, taṁ vatāhaṁ na labhāmī’ti.Oh, it could be mine but I do not get it.’19.6So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.They don’t sorrow and wail and lament, beating their breast and falling into confusion.19.7Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.That’s how there is no anxiety about what doesn’t exist externally.”
20.1PTS 1.137“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?“But can there be anxiety about what doesn’t exist internally?”
20.2“Siyā, bhikkhū”ti—bhagavā avoca.“There can, mendicant,” said the Buddha.20.3“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:“It’s when someone has such a view:20.4‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’20.5So 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.2620.6Tassa evaṁ hoti:They think,20.7‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’2720.8So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.They sorrow and wail and lament, beating their breast and falling into confusion.20.9Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.That’s how there is anxiety about what doesn’t exist internally.”
21.1“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?“But can there be no anxiety about what doesn’t exist internally?”
21.2“Siyā, bhikkhū”ti bhagavā avoca.“There can,” said the Buddha.21.3“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:“It’s when someone doesn’t have such a view:21.4‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever.’21.5So 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.21.6Tassa na evaṁ hoti:They don’t think,21.7‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’21.8So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.They don’t sorrow and wail and lament, beating their breast and falling into confusion.21.9Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.That’s how there is no anxiety about what doesn’t exist internally.
22.1Taṁ, 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.22.2Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?But do you see any such possession?”
22.3“No hetaṁ, bhante”.“No, sir.”
22.4“Sādhu, bhikkhave.“Good, mendicants!22.5Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.I also can’t see any such possession.
23.1Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.23.2Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?But do you see any such theory of self?”
23.3“No hetaṁ, bhante”.“No, sir.”
23.4“Sādhu, bhikkhave.“Good, mendicants!23.5Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.I also can’t see any such theory of self.
24.1PTS 1.138Taṁ, 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.24.2Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?But do you see any such view to rely on?”
24.3“No hetaṁ, bhante”.“No, sir.”
24.4“Sādhu, bhikkhave.“Good, mendicants!24.5Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.I also can’t see any such view to rely on.
25.1Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?Mendicants, were a self to exist, would there be the thought, ‘Belonging to my self’?”
25.2“Evaṁ, bhante”.“Yes, sir.”
25.3“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?“Were what belongs to a self to exist, would there be the thought, ‘My self’?”
25.4“Evaṁ, bhante”.“Yes, sir.”
25.5“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:“But since a self and what belongs to a self are not found as a genuine fact, is not the following a totally foolish teaching:2825.6‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—‘The cosmos and the self are one and the same. After death I will be that, permanent, everlasting, eternal, imperishable, and will last forever and ever’?”25.7nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
25.8“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.“How could it not, sir? It’s a totally foolish teaching.”
26.1“Taṁ kiṁ maññatha, bhikkhave,“What do you think, mendicants?2926.2rūpaṁ niccaṁ vā aniccaṁ vā”ti?Is form permanent or impermanent?”
26.3“Aniccaṁ, bhante”.“Impermanent, sir.”
26.4“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“But if it’s impermanent, is it suffering or happiness?”
26.5“Dukkhaṁ, bhante”.“Suffering, sir.”
26.6“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:26.7etaṁ mama, esohamasmi, eso me attā”ti?‘This is mine, I am this, this is my self’?”
26.8“No hetaṁ, bhante”.“No, sir.”
26.9“Taṁ kiṁ maññatha, bhikkhave,“What do you think, mendicants?26.10vedanā …pe…Is feeling …26.11saññā …perception …26.12saṅkhārā …choices …26.13viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?consciousness permanent or impermanent?”
26.14“Aniccaṁ, bhante”.“Impermanent, sir.”
26.15“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?“But if it’s impermanent, is it suffering or happiness?”
26.16“Dukkhaṁ, bhante”.“Suffering, sir.”
26.17“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:26.18etaṁ mama, esohamasmi, eso me attā”ti?‘This is mine, I am this, this is my self’?”
26.19“No hetaṁ, bhante”.“No, sir.”
27.1PTS 1.139“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; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’27.2Yā kāci vedanā …pe…You should truly see any kind of feeling …27.3yā kāci saññā …perception …27.4ye keci saṅkhārā …choices …27.5yaṁ 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; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
28.1Evaṁ 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.29.1nibbidā 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.
29.2‘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 nothing further for this place.’
30.1Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.Such a mendicant is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unimpeded’, and also ‘a noble one with banner lowered and burden dropped, detached’.30
31.1Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?And how has a mendicant raised the cross-bar?3131.2Idha, 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.31.3Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.That’s how a mendicant has lifted the cross-bar.
32.1Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?And how has a mendicant filled in the moat?3232.2Idha, 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.32.3Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.That’s how a mendicant has filled in the moat.
33.1Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?And how has a mendicant pulled up the pillar?3333.2Idha, 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.33.3Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.That’s how a mendicant has pulled up the pillar.
34.1Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?And how is a mendicant unimpeded?3434.2Idha, 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.34.3Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.That’s how a mendicant is unimpeded.
35.1PTS 1.140Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?And how is a mendicant a noble one with with banner lowered and burden dropped, detached?3535.2Idha, 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.35.3Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.
36.1Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:When a mendicant’s mind was freed like this, the gods together with Indra, the Divinity, and the Progenitor, search as they may, will not discover:3636.2‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.‘This is the basis of that realized one’s consciousness.’3736.3Taṁ kissa hetu?Why is that?36.4Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.Because even in this very life that realized one is not found, I say.38
37.1Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:37.2‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and nonexistence of an existing being.’3937.3Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:They misrepresent me as what I am not, and saying what I do not say.37.4‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.37.5Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.In the past, as today, what I describe is suffering and the cessation of suffering.4037.6Tatra 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.
38.1Tatra 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.4138.2Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:If they praise him, he just thinks,38.3‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.‘They do such things for me regarding what in the past was completely understood.’42
39.1Tasmātiha, 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.39.2Tasmātiha, 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.39.3Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:If they praise you, just think,39.4‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.‘They do such things for us regarding what in the past was completely understood.’43
40.1PTS 1.141Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;So, mendicants, give up what isn’t yours.4440.2taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Giving it up will be for your lasting welfare and happiness.
41.1Kiñca, bhikkhave, na tumhākaṁ?And what isn’t yours?41.2Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Form isn’t yours: give it up.41.3taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Giving it up will be for your lasting welfare and happiness.
41.4Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;Feeling …41.5sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.41.6Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;perception …41.7sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.41.8Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;choices …41.9te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.41.10Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;consciousness isn’t yours: give it up.41.11taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Giving it up will be for your lasting welfare and happiness.
41.12Taṁ kiṁ maññatha, bhikkhave,What do you think, mendicants?41.13yaṁ 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.41.14Api nu tumhākaṁ evamassa:Would you think,41.15‘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’?”
41.16“No hetaṁ, bhante”.“No, sir.41.17“Taṁ kissa hetu”?Why is that?41.18“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.Because to us that’s neither self nor belonging to self.”
41.19“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;“In the same way, mendicants, give up what isn’t yours.41.20taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Giving it up will be for your lasting welfare and happiness.41.21Kiñca, bhikkhave, na tumhākaṁ?And what isn’t yours?41.22Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;Form …41.23taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.41.24Vedanā, bhikkhave …pe…feeling …41.25saññā, bhikkhave …perception …41.26saṅkhārā, bhikkhave …pe…choices …41.27viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;consciousness isn’t yours: give it up.41.28taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.Giving it up will be for your lasting welfare and happiness.
42.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork.4542.2Evaṁ 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 thus well-explained, for those 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 heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment, there is no cycle of rebirths to be found. …46
43.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.43.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.In this teaching thus well-explained, those mendicants who have given up the five lower fetters are all reborn spontaneously. They are extinguished there, and are not liable to return from that world. …47
44.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.44.2Evaṁ 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 thus well-explained, those mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are all once-returners. They come back to this world once only, then make an end of suffering. …
45.1PTS 1.142Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.45.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.In this teaching thus well-explained, those mendicants who have ended three fetters are all stream-enterers, not liable to be reborn in the underworld, assured, destined for awakening. …
46.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.46.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.In this teaching thus well-explained, those mendicants who are followers of teachings or followers by faith are all are assured, destined for awakening.48
47.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork.47.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.In this teaching thus well-explained, those who have a degree of faith and love for me are all bound for heaven.”49
47.3Idamavoca bhagavā.That is what the Buddha said.47.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.
47.5Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.