1.1PTS 1.339Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ.At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of mendicants.¹

1.3Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.Then Pessa the elephant marshal’s son and Kandaraka the wanderer went to the Buddha. When they had approached, Pessa bowed and sat down to one side.²1.4Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.But the wanderer Kandaraka exchanged greetings with the Buddha and stood to one side.1.5Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca:He looked around the mendicant Saṅgha, who were so very silent, and said to the Buddha:

2.1“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama.“It’s incredible, worthy Gotama, it’s amazing!2.2Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito.How the mendicant Saṅgha has been led to practice properly by the worthy Gotama!2.3Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so2.4seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito.like the worthy Gotama does in the present.”³2.5Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—2.6seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.

3.1“Evametaṁ, kandaraka, evametaṁ, kandaraka.“That’s so true, Kandaraka! That’s so true!⁴3.2Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—The perfected ones, the fully awakened Buddhas in the past or the future who lead the mendicant Saṅgha to practice properly at best do so3.3seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.like I do in the present.3.4Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti—3.5seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.

3.6PTS 1.340Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā.For in this mendicant Saṅgha there are perfected mendicants, 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.3.7Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino;And in this mendicant Saṅgha there are trainee mendicants who are consistently ethical, living consistently, alert, living alertly.⁵3.8te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti.They meditate with their minds firmly established in the four kinds of mindfulness meditation.3.9Katamesu catūsu?What four?

3.10Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.3.11vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;They meditate observing an aspect of feelings—keen, aware, and mindful, rid of covetousness and displeasure for the world.3.12citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ;They meditate observing an aspect of the mind—keen, aware, and mindful, rid of covetousness and displeasure for the world.3.13dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.They meditate observing an aspect of principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.”

4.1Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca:When he had spoken, Pessa said to the Buddha:

4.2“acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s incredible, sir, it’s amazing!4.3Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya.How well described by the Buddha are the four kinds of mindfulness meditation! They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.⁶4.4Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma.For we white-clothed laypeople also from time to time meditate with our minds well established in the four kinds of mindfulness meditation.⁷4.5Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;We meditate observing an aspect of the body …4.6vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;feelings …4.7citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ;mind …4.8dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

4.9Acchariyaṁ, bhante, abbhutaṁ, bhante.It’s incredible, sir, it’s amazing!4.10Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.4.11Gahanañhetaṁ, bhante, yadidaṁ manussā;For human beings are shady, sir,4.12uttānakañhetaṁ, bhante, yadidaṁ pasavo.while beasts are obvious.4.13Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ.For I can drive an elephant in training,4.14Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati.and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can.4.15Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti.But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another.4.16Acchariyaṁ, bhante, abbhutaṁ, bhante.It’s incredible, sir, it’s amazing!4.17Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti.How the Buddha knows what’s best for sentient beings, even though humans continue to be so shady, rotten, and tricky.4.18Gahanañhetaṁ, bhante, yadidaṁ manussā;For human beings are shady, sir,4.19uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti.while beasts are obvious.”

5.1PTS 1.341“Evametaṁ, pessa, evametaṁ, pessa.∥“That’s so true, Pessa! That’s so true!5.2Gahanañhetaṁ, pessa, yadidaṁ manussā;For human beings are shady,5.3uttānakañhetaṁ, pessa, yadidaṁ pasavo.while beasts are obvious.5.4Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ.Pessa, these four individuals are found in the world.5.5Katame cattāro?What four?

1. 5.6Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;One individual mortifies themselves, committed to the practice of mortifying themselves.⁸
2. 5.7idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;One individual mortifies others, committed to the practice of mortifying others.
3. 5.8idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
4. 5.9idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.5.10So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.⁹

5.11Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?Which one of these four individuals do you like the sound of?”

5.12“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti.“Sir, I don’t like the sound of the first three individuals.5.13Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.5.14Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti.5.15Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati—5.16ayameva me puggalo cittaṁ ārādhetī”ti.I only like the sound of the last individual, who doesn’t mortify either themselves or others.”

6.1PTS 1.342“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti?“But why don’t you like the sound of those three individuals?”

6.2“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—“Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.6.3iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why I don’t like the sound of that individual.6.4Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The individual who mortifies others does so even though others want to be happy and recoil from pain.6.5iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why I don’t like the sound of that individual.6.6Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.6.7iminā me ayaṁ puggalo cittaṁ nārādheti.That’s why I don’t like the sound of that individual.6.8Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.6.9so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti—6.10iminā me ayaṁ puggalo cittaṁ ārādheti.That’s why I like the sound of that individual.6.11Handa ca dāni mayaṁ, bhante, gacchāma;Well, now, sir, I must go.6.12bahukiccā mayaṁ bahukaraṇīyā”ti.I have many duties, and much to do.”

6.13“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti.“Please, Pessa, go at your convenience.”6.14Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.And then Pessa the elephant marshal’s son approved and agreed with what the Buddha said. He got up from his seat, bowed and respectfully circled the Buddha, keeping him on his right, before leaving.¹⁰

7.1Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi:Then, not long after he had left, the Buddha addressed the mendicants:7.2“paṇḍito, bhikkhave, pesso hatthārohaputto;“Mendicants, Pessa the elephant marshal’s son is astute.7.3mahāpañño, bhikkhave, pesso hatthārohaputto.He has great wisdom.7.4Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa.If he had sat here an hour so that I could have analyzed these four individuals in detail, he would have greatly benefited.7.5Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti.Still, even with this much he has already greatly benefited.”

7.6“Etassa, bhagavā, kālo, etassa, sugata, kālo,“Now is the time, Blessed One! Now is the time, Holy One!7.7yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.May the Buddha analyze these four individuals in detail. The mendicants will listen and remember it.”

7.8“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.“Well then, mendicants, listen and apply your mind well, I will speak.”

7.9“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, sir,” they replied.7.10Bhagavā etadavoca:The Buddha said this:

8.1PTS 1.343“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati;“And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal.¹¹8.2so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati.They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.8.3So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.8.4ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;They feed on one saucer a day, two saucers a day, up to seven saucers a day.8.5ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.

8.6So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.

8.7So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.8.8kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto,They tear out their hair and beard, committed to this practice.8.9ubbhaṭṭhakopi hoti āsanapaṭikkhitto,They constantly stand, turning down seats.8.10ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,They squat, committed to the endeavor of squatting.8.11kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;They lie on a mat of thorns, making a mat of thorns their bed.8.12sāyatatiyakampi udakorohanānuyogamanuyutto viharati—They’re devoted to ritual bathing three times a day, including at dusk.8.13iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.And so they live committed to practicing these various ways of mortifying and tormenting the body.8.14Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.

9.1Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto?And what individual mortifies others, committed to the practice of mortifying others?9.2Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā.It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood.9.3Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.This is called an individual who mortifies others, being committed to the practice of mortifying others.

10.1PTS 1.344Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto?And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?10.2Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo.It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.¹²10.3So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena.He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.¹³10.4So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.There he lies on the bare ground strewn with grass.¹⁴10.5Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.¹⁵10.6So evamāha:He says:10.7‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’¹⁶10.8Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.10.9Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

11.1PTS 1.345Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?And what individual doesn’t mortify either themselves or others, but lives without wishes, quenched, cooled, experiencing bliss, with self become divine?

12.1Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.It’s when 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 fit for training, teacher of gods and humans, awakened, blessed.12.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.12.3So 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 full and pure.

13.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.A householder hears that teaching, or a householder’s child, or someone reborn in a good family.13.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.They gain faith in the Realized One13.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflect:13.4‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā.‘Life at home is cramped and dirty, life gone forth is wide open.13.5Nayidaṁ 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.13.6Yannūnāhaṁ 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?’13.7So 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.

14.1PTS 1.346So 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 sympathy for all living beings.14.2Adinnādānaṁ 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.14.3Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.14.4Musāvādaṁ 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 dependable, and don’t trick the world with their words.14.5Pisuṇaṁ 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 backbiting. 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 and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.14.6Pharusaṁ 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, endearing, going to the heart, polite, and likable and agreeable to the people.14.7Samphappalāpaṁ 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.14.8So bījagāmabhūtagāmasamārambhā paṭivirato hoti,They refrain from injuring plants and seeds.14.9ekabhattiko hoti rattūparato virato vikālabhojanā;They eat in one part of the day, abstaining from eating at night and food at the wrong time.14.10naccagītavāditavisūkadassanā paṭivirato hoti;They refrain from seeing shows of dancing, singing, and music.14.11mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti;They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.14.12uccāsayanamahāsayanā paṭivirato hoti;They refrain from high and luxurious beds.14.13jātarūparajatapaṭiggahaṇā paṭivirato hoti;They refrain from receiving gold and currency,14.14āmakadhaññapaṭiggahaṇā paṭivirato hoti;raw grains,14.15āmakamaṁsapaṭiggahaṇā paṭivirato hoti;raw meat,14.16itthikumārikapaṭiggahaṇā paṭivirato hoti;women and girls,14.17dāsidāsapaṭiggahaṇā paṭivirato hoti;male and female bondservants,14.18ajeḷakapaṭiggahaṇā paṭivirato hoti;goats and sheep,14.19kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti;chickens and pigs,14.20hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti;elephants, cows, horses, and mares,14.21khettavatthupaṭiggahaṇā paṭivirato hoti;and fields and land.14.22dūteyyapahiṇagamanānuyogā paṭivirato hoti;They refrain from running errands and messages;14.23kayavikkayā paṭivirato hoti;buying and selling;14.24tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti;falsifying weights, metals, or measures;14.25ukkoṭanavañcananikatisāciyogā paṭivirato hoti;bribery, fraud, cheating, and duplicity;14.26chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.mutilation, murder, abduction, banditry, plunder, and violence.

15.1So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.15.2Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;They’re like a bird: wherever it flies, wings are its only burden.15.3evameva 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 almsfood to look after the belly. Wherever they go, they set out taking only these things.15.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

16.1So 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.16.2Yatvādhikaraṇamenaṁ 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 covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.16.3Sotena saddaṁ sutvā …pe…When they hear a sound with their ears …16.4ghānena gandhaṁ ghāyitvā …pe…When they smell an odor with their nose …16.5jivhāya rasaṁ sāyitvā …pe…When they taste a flavor with their tongue …16.6kāyena phoṭṭhabbaṁ phusitvā …pe…When they feel a touch with their body …16.7manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.When they know an idea with their mind, they don’t get caught up in the features and details.16.8Yatvādhikaraṇamenaṁ 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 covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.16.9So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

17.1So 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.

18.1PTS 1.347So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgatoWhen they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,18.2vivittaṁ 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.

19.1So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.19.2So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti,Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.19.3byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;Giving up ill will, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will and malevolence.19.4thinamiddhaṁ 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.19.5uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.19.6vicikicchaṁ 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.

20.1So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe,They give up these five hindrances, corruptions of the heart that weaken wisdom.20.2vivicceva 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.

21.1vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

22.1pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

23.1sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

24.1PTS 1.348So 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.24.2So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. 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 remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

25.1So 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.25.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā; ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

26.1PTS 1.349So 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.26.2So ‘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’.

27.1‘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’.27.2Tassa 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.27.3Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.When they’re freed, they know they’re freed.

27.4‘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.’

28.1Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.28.2So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

28.3Idamavoca bhagavā.That is what the Buddha said.28.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.

28.5Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.