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Majjhima Nikāya 17 Middle Discourses 17
Vanapatthasutta Jungle Thickets
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Savatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus: There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable Sir,’ they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, ‘Bhikkhus, I shall expound to you a discourse on jungle thickets.“Mendicants, I will teach you an exposition about jungle thickets.
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. ‘Even so, venerable sir’, the bhikkhus replied. “Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. ‘Here, bhikkhus, a bhikkhu lives in some jungle thicket. “Mendicants, take the case of a mendicant who lives close by a jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. While living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his unexhausted taints do not come to exhaustion, the unattained supreme surcease of bondage is not attained; As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: The bhikkhu should take count of this. That mendicant should reflect:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.’
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. He should depart from that jungle thicket that very night or that very day; he should not continue living there.That mendicant should leave that jungle thicket that very time of night or day; they should not stay there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. ‘Here a bhikkhu lives in some jungle thicket. Take another case of a mendicant who lives close by a jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. While living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his unexhausted taints do not come to exhaustion, the unattained supreme surcease of bondage is not attained; Their mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are easy to come by. But the necessities of life are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: The bhikkhu should take count of this, but he should reflect thus: That mendicant should reflect:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. “I did not go forth from the home life into homelessness for the sake of robes, alms-food, resting place and the requisite of medcine as cure for the sick; But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick.
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. but yet I make no progress here.” Moreover, while living close by this jungle thicket, my mindfulness does not become established …’
Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. He should depart from that jungle thicket after weighing the matter; he should not continue living there.That mendicant should, after appraisal, leave that jungle thicket; they should not stay there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. ‘Here a bhikkhu lives in some jungle thicket. Take another case of a mendicant who lives close by a jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained; As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by. The bhikkhu should take count of this, but should reflect thus: But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi.
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. “I did not go forth from home life into homelessness for the sake of robes, alms-food, resting place, and the requisite of medicine as cure for the sick; But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick.
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. but yet I make progress here.”Moreover, while living close by this jungle thicket, my mindfulness becomes established …’
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. He should continue living in that jungle thicket after weighing the matter; he should not depart.That mendicant should, after appraisal, stay in that jungle thicket; they should not leave.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. ‘Here a bhikkhu lives in some jungle thicket. Take another case of a mendicant who lives close by a jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained; Their mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place, and the requisite of medicine as cure for the sick—are easy to come by. And the necessities of life are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: The bhikkhu should take count of this. That mendicant should reflect:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’
Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. He should continue living in that jungle thicket as long as life lasts; he should not depart.That mendicant should stay in that jungle thicket for the rest of their life; they should not leave.
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe… ‘Here a bhikkhu lives in a certain village …Take the case of a mendicant who lives supported by a village …
aññataraṁ nigamaṁ upanissāya viharati …pe… ‘… a certain town …town …
aññataraṁ nagaraṁ upanissāya viharati …pe… ‘… a certain city …city …
aññataraṁ janapadaṁ upanissāya viharati …pe… ‘… a certain country …country …
aññataraṁ puggalaṁ upanissāya viharati. ‘Here a bhikkhu lives with a certain person … an individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. (as in para. 3) … As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life are hard to come by.’
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo. He should depart from that person that very night or that very day without asking; he should not continue following him.That mendicant should leave that individual at any time of the day or night, without taking leave; they should not follow them. …
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Here a bhikkhu lives with a certain person … Take another case of a mendicant who lives supported by an individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. (as in para. 4) … Their mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. But the necessities of life are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are easy to come by.But the necessities of life are easy to come by.’ …
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. “I did not go forth from the home life into homelessness for the sake of robes, alms-food, resting place and the requisite of medcine as cure for the sick;
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. but yet I make no progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo. He should depart from that person, after weighing the matter, without asking; he should not go on following him.That mendicant should, after appraisal, leave that individual having taken leave; they should not follow them. …
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Here a bhikkhu lives with a certain person …Take another case of a mendicant who lives supported by an individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;Their mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by.But the necessities of life are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: The bhikkhu should take count of this, but should reflect thus: “That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘… my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by.’ …
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. I did not go forth from home life into homelessness for the sake of robes, alms-food, resting place, and the requisite of medicine as cure for the sick;
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. but yet I make progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ. He should continue following that person after weighing the matter; he should not depart from him.That mendicant should, after appraisal, follow that individual; they should not leave.
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. ‘Here a bhikkhu lives with a certain person …Take another case of a mendicant who lives supported by an individual.
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place, and the requisite of medicine as cure for the sick—are easy to come by.And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living supported by this individual, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. He should continue following that person as long as life lasts; he should not depart from him even if told to go.’That mendicant should follow that individual for the rest of their life; they should not leave them, even if driven away.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.