Theravadan

Other Translations: Deutsch , Italiano , ру́сский язы́к , Srpski

From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Majjhima Nikāya 22 Middle Discourses 22Middle Discourses 22

Alagaddūpamasutta The Water-Snake SimileThe Simile of the Cobra

Evaṁ me sutaṁ—I have heard thatSo I have heard.

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

Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now on that occasion this evil viewpoint had arisen in the monk Ariṭṭha Formerly-of-the-Vulture-Killers:Now at that time a mendicant named Ariṭṭha, who had previously been a vulture trapper, had the following harmful misconception:

“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions.”“As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”

Assosuṁ kho sambahulā bhikkhū: A large number of monks heard,Several mendicants heard this rumour.

“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “They say that this evil viewpoint has arisen in the monk Ariṭṭha Formerly-of-the-Vulture-Killers:

Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ: So they went to the monk Ariṭṭha Formerly-of-the-Vulture-Killers and on arrival said to him,They went up to Ariṭṭha and said to him,

“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it true, friend Ariṭṭha, that this evil viewpoint has arisen in you—“Is it really true, Reverend Ariṭṭha, that you have such a harmful misconception:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. ‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions’?”‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”

“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”“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.”

Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: Then those monks, desiring to pry the monk Ariṭṭha Formerly-of-the-Vulture-Killers away from that evil viewpoint, quizzed him back and forth and rebuked him, saying,Then, wishing to dissuade Ariṭṭha from his view, the mendicants pursued, pressed, and grilled him,

“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, friend Ariṭṭha. Don’t slander the Blessed One, for it is not good to slander the Blessed One. The Blessed One would not say anything like that.“Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that.

Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. In many ways, friend, the Blessed One has described obstructive acts, and when indulged in they are genuine obstructions.In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them.

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

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … The Blessed One has compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.With the similes of a skeleton …

maṁsapesūpamā kāmā vuttā bhagavatā … The Blessed One has compared sensual pleasures to a lump of flesh…a scrap of meat …

tiṇukkūpamā kāmā vuttā bhagavatā … a grass torch…a grass torch …

aṅgārakāsūpamā kāmā vuttā bhagavatā … a pit of glowing embers…a pit of glowing coals …

supinakūpamā kāmā vuttā bhagavatā … a dream…a dream …

yācitakūpamā kāmā vuttā bhagavatā … borrowed goods…borrowed goods …

rukkhaphalūpamā kāmā vuttā bhagavatā … the fruits of a tree…fruit on a tree …

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

sattisūlūpamā kāmā vuttā bhagavatā … swords and spears…swords and spears …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. a snake’s head: of much stress, much despair, & greater drawbacks.”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.”

Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: And yet even though he was quizzed back & forth and rebuked by those monks, the monk Ariṭṭha Formerly-of-the-Vulture-Killers, through stubbornness and attachment to that very same evil viewpoint, continued to insist,But even though the mendicants pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his misconception and insisted on it.

“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Yes, indeed, friends. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”

Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: So when the monks were unable to pry the monk Ariṭṭha Formerly-of-the-Vulture-Killers away from that evil viewpoint, they went to the Blessed One and on arrival, having bowed down to him, sat to one side. As they were sitting there, they told him what had happened.When they weren’t able to dissuade Ariṭṭha from his view, the mendicants went to the Buddha, bowed, sat down to one side, and told him what had happened.

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

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

Assumha kho mayaṁ, bhante:

‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—

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

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

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

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

Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:

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

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

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

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

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…

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

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

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

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

Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Blessed One told a certain monk,So the Buddha addressed one of the monks,

“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: “Come, monk. In my name, call the monk Ariṭṭha Formerly-of-the-Vulture-Killers, saying,“Please, monk, in my name tell the mendicant Ariṭṭha, formerly a vulture trapper, that

‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti. ‘The Teacher calls you, friend Ariṭṭha.’”the Teacher summons him.”

“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: “As you say, lord,” the monk responded and, having gone to the monk Ariṭṭha Formerly-of-the-Vulture-Killers, on arrival he said,“Yes, sir,” that monk replied. He went to Ariṭṭha and said to him,

“satthā taṁ, āvuso ariṭṭha, āmantetī”ti. “The Teacher calls you, friend Ariṭṭha.”“Reverend Ariṭṭha, the Teacher summons you.”

“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca: “As you say, my friend,” the monk Ariṭṭha Formerly-of-the-Vulture-Killers responded. Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, the Blessed One said to him,“Yes, reverend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it true, Ariṭṭha, that this evil viewpoint has arisen in you—“Is it really true, Ariṭṭha, that you have such a harmful misconception:

‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti? ‘As I understand the Dhamma taught by the Blessed One, those acts the Blessed One says are obstructive, when indulged in, are not genuine obstructions’?”‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”

“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Yes, indeed, lord. I understand the Dhamma taught by the Blessed One, and those acts the Blessed One says are obstructive, when indulged in are not genuine obstructions.”“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.”

“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Worthless man, from whom have you understood that Dhamma taught by me in such a way?“Futile man, who on earth have you ever known me to teach in that way?

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

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

Aṭṭhikaṅkalūpamā kāmā vuttā mayā … I have compared sensual pleasures to a chain of bones: of much stress, much despair, & greater drawbacks.With the similes of a skeleton …

maṁsapesūpamā kāmā vuttā mayā … I have compared sensual pleasures to a lump of flesh…a scrap of meat …

tiṇukkūpamā kāmā vuttā mayā … a grass torch…a grass torch …

aṅgārakāsūpamā kāmā vuttā mayā … a pit of glowing embers…a pit of glowing coals …

supinakūpamā kāmā vuttā mayā … a dream…a dream …

yācitakūpamā kāmā vuttā mayā … borrowed goods…borrowed goods …

rukkhaphalūpamā kāmā vuttā mayā … the fruits of a tree…fruit on a tree …

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

sattisūlūpamā kāmā vuttā mayā … swords and spears…swords and spears …

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. a snake’s head: of much stress, much despair, & greater drawbacks.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.

Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. But you, worthless man, through your own wrong grasp (of the Dhamma), have both slandered us as well as injuring yourself and accumulating much demerit for yourself,But still you misrepresent me by your wrong grasp, harm yourself, and brim with much wickedness.

Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. for that will lead to your long-term harm & suffering.”This will be for your lasting harm and suffering.”

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

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

api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti? Is this monk Ariṭṭha Formerly-of-the-Vulture-Killers even warm in this Dhamma & Vinaya?”Has this mendicant Ariṭṭha kindled even a spark of ardor in this teaching and training?”

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

no hetaṁ, bhante”ti. No, lord.”No, sir.”

Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, the monk Ariṭṭha Formerly-of-the-Vulture-Killers sat silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words.When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.

Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: Then the Blessed One, seeing that the monk Ariṭṭha Formerly-of-the-Vulture-Killers was sitting silent, abashed, his shoulders drooping, his head down, brooding, at a loss for words, said to him,Knowing this, the Buddha said,

“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Worthless man, you will be recognized for your own evil viewpoint.“Futile man, you will be known by your own harmful misconception.

Idhāhaṁ bhikkhū paṭipucchissāmī”ti. I will cross-examine the monks on this matter.”I’ll question the mendicants about this.”

Atha kho bhagavā bhikkhū āmantesi: Then the Blessed One addressed the monks,Then the Buddha said to the mendicants,

“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti? “Monks, do you, too, understand the Dhamma as taught by me in the same way that the monk Ariṭṭha Formerly-of-the-Vulture-Killers does when, through his own wrong grasp, he both slanders us as well as injuring himself and accumulating much demerit for himself?”“Mendicants, do you understand my teaching as Ariṭṭha does, when he misrepresents me by his wrong grasp, harms himself, and brims with much wickedness?”

“No hetaṁ, bhante. “No, lord,“No, sir.

Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; for in many ways the Blessed One has described obstructive acts to us as obstructive,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.

alañca pana te paṭisevato antarāyāya. and indulged in they are genuine obstructions.

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

Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… The Blessed One has compared sensual pleasures to a chain of bones, a lump of flesh, a grass torch, a pit of glowing embers, a dream, borrowed goods, the fruits of a tree, a butcher’s ax and chopping block, swords and spears,With the similes of a skeleton …

sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. and a snake’s head: of much stress, much despair, & greater drawbacks.”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.”

“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. “It’s good, monks, that you understand the Dhamma taught by me in this way,“Good, good, mendicants! It’s good that you understand my teaching like this.

Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. for in many ways I have described obstructive acts to you, and when indulged in they are genuine obstructions.For in many ways I have said that obstructive acts are obstructive …

Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I have said that sensual pleasures are of little satisfaction, much stress, much despair, & greater drawbacks.

Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… I have compared sensual pleasures to a chain of bones, a lump of flesh, a grass torch, a pit of glowing embers, a dream, borrowed goods, the fruits of a tree, a butcher’s ax and chopping block, swords and spears,

sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. and a snake’s head: of much stress, much despair, & greater drawbacks.I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.

Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. But this monk Ariṭṭha Formerly-of-the-Vulture-Killers, through his own wrong grasp (of the Dhamma), has both slandered us as well as injuring himself and accumulating much demerit for himself,But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and brims with much wickedness.

Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. and that will lead to this worthless man’s long-term harm & suffering.This will be for his lasting harm and suffering.

So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati. For a person to indulge in sensual pleasures without sensual passion, without sensual perception, without sensual thinking: That isn’t possible.Truly, mendicants, it is quite impossible to perform sensual acts without sensual desires, sensual perceptions, and sensual thoughts.

Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—“Monks, there is the case where some worthless men study the Dhamma:Take a futile person who memorizes the teaching—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions [the earliest classifications of the Buddha’s teachings].statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Having studied the Dhamma, they don’t ascertain the meaning [or: the purpose] of those Dhammas with their discernment.But they don’t examine the meaning of those teachings with wisdom,

Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Not having ascertained the meaning of those Dhammas with their discernment, they don’t come to an agreement through pondering.and so don’t come to an acceptance of them after deliberation.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. They study the Dhamma both for attacking others and for defending themselves in debate.They memorize the teaching for the sake of finding fault and winning debates.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. They don’t reach the goal for which (people) study the Dhamma.They don’t realize the goal for which they memorized them.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering.Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.

Taṁ kissa hetu? Why is that?Why is that?

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

Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. “Suppose there were a man needing a water-snake, seeking a water-snake, wandering in search of a water-snake.Suppose there was a person in need of a cobra. And while wandering in search of a cobra

So passeyya mahantaṁ alagaddaṁ. He would see a large water-snakethey’d see a big cobra,

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

Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. The water-snake, turning around, would bite him on the hand, on the arm, or on one of his limbs,But that cobra would twist back and bite them on the hand or the arm or other major or minor limb,

So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. and from that cause he would suffer death or death-like suffering.resulting in death or deadly pain.

Taṁ kissa hetu? Why is that?Why is that?

Duggahitattā, bhikkhave, alagaddassa. Because of the wrong-graspedness of the water-snake.Because of their wrong grasp of the cobra.

Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—In the same way, there is the case where some worthless men study the Dhamma.…In the same way, a futile person memorizes the teaching …

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Having studied the Dhamma, they don’t ascertain the meaning of those Dhammas with their discernment.

Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. They study the Dhamma both for attacking others and for defending themselves in debate.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. They don’t reach the goal for which (people) study the Dhamma.

Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Their wrong grasp of those Dhammas will lead to their long-term harm & suffering.and those teachings lead to their lasting harm and suffering.

Taṁ kissa hetu? Why is that?Why is that?

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

Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—“But then there is the case where some clansmen study the Dhamma.…Now, take a gentleman who memorizes the teaching—

suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. dialogues, narratives of mixed prose and verse, explanations, verses, spontaneous exclamations, quotations, birth stories, amazing events, question & answer sessions.statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment.And once he’s memorized them, he examines their meaning with wisdom,

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering.and comes to an acceptance of them after deliberation.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca. They don’t study the Dhamma either for attacking others or for defending themselves in debate.He doesn’t memorize the teaching for the sake of finding fault and winning debates.

Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti. They reach the goal for which people study the Dhamma.He realizes the goal for which he memorized them.

Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti. Their right grasp of those Dhammas will lead to their long-term welfare & happiness.Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness.

Taṁ kissa hetu? Why is that?Why is that?

Suggahitattā bhikkhave dhammānaṁ. Because of the right-graspedness of the Dhammas.Because of his correct grasp of the teachings.

So passeyya mahantaṁ alagaddaṁ. He would see a large water-snakethey’d see a big cobra,

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

Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya. Having pinned it down firmly with a forked stick, he would grasp it firmly by the neck.Only then would they correctly grasp it by the neck.

Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Then no matter how much the water-snake might wrap its coils around his hand, his arm, or any of his limbs, he would not from that cause suffer death or death-like suffering.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.

Taṁ kissa hetu? Why is that?Why is that?

Suggahitattā, bhikkhave, alagaddassa. Because of the right-graspedness of the water-snake.Because of their correct grasp of the cobra.

Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—In the same way, there is the case where some clansmen study the Dhamma.…In the same way, a gentleman memorizes the teaching …

Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Having studied the Dhamma, they ascertain the meaning of those Dhammas with their discernment.

Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Having ascertained the meaning of those Dhammas with their discernment, they come to an agreement through pondering.

Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca. They don’t study the Dhamma either for attacking others or for defending themselves in debate.

Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti. They reach the goal for which people study the Dhamma.

Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. Their right grasp of those Dhammas will lead to their long-term welfare & happiness.and those teachings lead to his lasting welfare and happiness.

Taṁ kissa hetu? Why is that?Why is that?

Suggahitattā, bhikkhave, dhammānaṁ. Because of the right-graspedness of the Dhammas.Because of his correct grasp of the teachings.

Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. “Therefore, monks, when you understand the meaning of my statements, that is how you should remember them.So, mendicants, when you understand what I’ve said, you should remember it accordingly.

Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. But when you don’t understand the meaning of my statements, then right there you should ask me or the experienced monks.But if I’ve said anything that you don’t understand, you should ask me about it, or some competent mendicants.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. “Monks, I will teach you the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto.Mendicants, I will teach you a simile of the teaching as a raft: for crossing over, not for holding on.

Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen & pay close attention. I will speak.”Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “As you say, lord,” the monks responded to the Blessed One.“Yes, sir,” they replied.

Bhagavā etadavoca: The Blessed One said:The Buddha said this:

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

So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; He would see a great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk,They’d see a large deluge, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril.

na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. but with neither a ferryboat nor a bridge going from this shore to the other.But there was no ferryboat or bridge for crossing over.

Tassa evamassa: The thought would occur to him,They’d think,

‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; ‘Here is this great expanse of water, with the near shore dubious & risky, the further shore secure & free from risk,

natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. but with neither a ferryboat nor a bridge going from this shore to the other.

Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. What if I were to gather grass, twigs, branches, & leaves and, having bound them together to make a raft, were to cross over to safety on the other shore in dependence on the raft, making an effort with my hands & feet?’‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’

Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya. Then the man, having gathered grass, twigs, branches, & leaves, having bound them together to make a raft, would cross over to safety on the other shore in dependence on the raft, making an effort with his hands & feet.And so they’d do exactly that.

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

‘bahukāro kho me ayaṁ kullo; ‘How useful this raft has been to me!‘This raft has been very helpful to me.

imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. For it was in dependence on this raft that, making an effort with my hands & feet, I have crossed over to safety on the further shore.Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore.

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

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

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

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? “And what should the man do in order to be doing what should be done with the raft?“And what, mendicants, should that person do with the raft?

Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: There is the case where the man, having crossed over, would think,When they’d crossed over they should think,

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

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

Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa. In doing this, he would be doing what should be done with the raft.That’s what that person should do with the raft.

Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. In the same way, monks, I have taught the Dhamma compared to a raft, for the purpose of crossing over, not for the purpose of holding onto.In the same way, I have taught a simile of the teaching as a raft: for crossing over, not for holding on.

Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. Understanding the Dhamma as taught compared to a raft, you should let go even of Dhammas, to say nothing of non-Dhammas.By understanding the simile of the raft, you will even give up the teachings, let alone what is not the teachings.

Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. “Monks, there are these six view-positions [diṭṭhiṭṭhāna].Mendicants, there are these six grounds for views.

Katamāni cha? Which six?What six?

Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, There is the case where an uninstructed run-of-the-mill person—who has no regard for noble ones, is not well-versed or disciplined in their Dhamma; who has no regard for people of integrity, is not well-versed or disciplined in their Dhamma—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.

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

vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; He assumes about feeling: ‘This is me, this is my self, this is what I am.’They also regard feeling …

saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; He assumes about perception: ‘This is me, this is my self, this is what I am.’perception …

saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; He assumes about fabrications: ‘This is me, this is my self, this is what I am.’choices …

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; He assumes about what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: ‘This is me, this is my self, this is what I am.’whatever is seen, heard, thought, known, attained, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’

yampi taṁ diṭṭhiṭṭhānaṁ—He assumes about the view-position—And as for this ground for views:

so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity’:‘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.’

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

Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, “Then there is the case where a well-instructed disciple of the noble ones—who has regard for noble ones, is well-versed & disciplined in their Dhamma; who has regard for people of integrity, is well-versed & disciplined in their DhammaBut 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.

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

vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; He assumes about feeling: ‘This is not me, this is not my self, this is not what I am.’They also regard feeling …

saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; He assumes about perception: ‘This is not me, this is not my self, this is not what I am.’perception …

saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; He assumes about fabrications: ‘This is not me, this is not my self, this is not what I am.’choices …

yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; He assumes about what is seen, heard, sensed, cognized, attained, sought after, pondered by the intellect: ‘This is not me, this is not my self, this is not what I am.’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.’

yampi taṁ diṭṭhiṭṭhānaṁ—He assumes about the view-position—And the same for this ground for views:

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

So evaṁ samanupassanto asati na paritassatī”ti. “Seeing thus, he is not agitated over what is not present.”Seeing in this way they’re not anxious about what doesn’t exist.”

Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When this was said, a certain monk said to the Blessed One,When he said this, one of the mendicants said to the Buddha,

“siyā nu kho, bhante, bahiddhā asati paritassanā”ti? “Lord, might there be agitation over what is externally not present?”“Sir, can there be anxiety about what doesn’t exist externally?”

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

“Idha bhikkhu ekaccassa evaṁ hoti: “There is the case where someone thinks,“It’s when someone thinks,

‘ahu vata me, taṁ vata me natthi; ‘O, it was mine! O, what was mine is not!‘Oh, it once was mine but is mine no more.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti. O, may it be mine! O, I don’t obtain it!’Oh, it could be mine but I do not get it.’

So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. He grieves & is tormented, weeps, beats his breast, & grows delirious.They sorrow and wail and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti. It’s thus that there is agitation over what is externally not present.”That’s how there is anxiety about what doesn’t exist externally.”

“Siyā pana, bhante, bahiddhā asati aparitassanā”ti? “But, lord, might there be non-agitation over what is externally not present?”“But can there be no anxiety about what doesn’t exist externally?”

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

“Idha bhikkhu ekaccassa na evaṁ hoti: “There is the case where someone doesn’t think,“It’s when someone doesn’t think,

‘ahu vata me, taṁ vata me natthi; ‘O, it was mine! O, what was mine is not!‘Oh, it once was mine but is mine no more.

siyā vata me, taṁ vatāhaṁ na labhāmī’ti. O, may it be mine! O, I don’t obtain it!’Oh, it could be mine but I do not get it.’

So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. He doesn’t grieve, isn’t tormented, doesn’t weep, beat his breast, or grow delirious.They don’t sorrow and wail and lament, beating their breast and falling into confusion.

Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti. It’s thus that there is non-agitation over what is externally not present.”That’s how there is no anxiety about what doesn’t exist externally.”

“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti? “But, lord, might there be agitation over what is internally not present?”“But can there be anxiety about what doesn’t exist internally?”

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

“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: “There is the case where someone has this view:“It’s when someone has such a view:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. ‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity.’‘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.’

So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. He hears a Tathāgata or a Tathāgata’s disciple teaching the Dhamma for the elimination of all view-positions, determinations, biases, inclinations, & obsessions; for the pacification of all fabrications; for the relinquishing of all acquisitions; the ending of craving; dispassion; cessation; unbinding.They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds, fixations, obsessions, insistences, and underlying tendencies regarding views; for the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, extinguishment.

Tassa evaṁ hoti: The thought occurs to him,They think,

‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. ‘So it might be that I will be annihilated! So it might be that I will perish! So it might be that I will not exist!’‘Whoa, I’m going to be annihilated and destroyed! I won’t even exist any more!’

Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti. It’s thus that there is agitation over what is internally not present.”That’s how there is anxiety about what doesn’t exist internally.”

“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti? “But, lord, might there be non-agitation over what is internally not present?”“But can there be no anxiety about what doesn’t exist internally?”

“Siyā, bhikkhū”ti bhagavā avoca. “There might, monk,” the Blessed One said.“There can,” said the Buddha.

“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: “There is the case where someone doesn’t have this view:“It’s when someone doesn’t have such a view:

Tassa na evaṁ hoti: The thought doesn’t occur to him,They don’t think,

Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti. It’s thus that there is non-agitation over what is internally not present.”That’s how there is no anxiety about what doesn’t exist internally.

Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. “Monks, you would do well to possess that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity.Mendicants, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever.

Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti? But do you see that possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity?”But do you see any such possession?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“Sādhu, bhikkhave. “Very good, monks.“Good, mendicants!

Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya. I, too, do not envision a possession, the possession of which would be constant, permanent, eternal, not subject to change, that would stay just like that for an eternity.I also can’t see any such possession.

Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. “Monks, you would do well to cling to that clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair.It would make sense to grasp at a theory of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? But do you see a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair?”But do you see any such theory of self?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“Sādhu, bhikkhave. “Very good, monks.“Good, mendicants!

Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. I, too, do not envision a clinging to a doctrine of self, clinging to which there would not arise sorrow, lamentation, pain, grief, & despair.I also can’t see any such theory of self.

Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. “Monks, you would do well to depend on a view-dependency [diṭṭhi-nissaya], depending on which there would not arise sorrow, lamentation, pain, grief, & despair.It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.

Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? But do you see a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair?”But do you see any such view to rely on?”

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“Sādhu, bhikkhave. “Very good, monks.“Good, mendicants!

Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. I, too, do not envision a view-dependency, depending on which there would not arise sorrow, lamentation, pain, grief, & despair.I also can’t see any such view to rely on.

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

“Evaṁ, bhante”. “Yes, lord.”“Yes, sir.”

“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti? “Or, monks, where there is what belongs to self, would there be (the thought,) ‘my self’?”“Were what belongs to a self to exist, would there be the thought, ‘My self’?”

“Evaṁ, bhante”. “Yes, lord.”“Yes, sir.”

“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: “Monks, where a self or what belongs to self are not pinned down as a truth or reality, then the view-position—“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:

‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—‘This cosmos is the self. After death this I will be constant, permanent, eternal, not subject to change. I will stay just like that for an eternity’—‘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’?”

nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti? Isn’t it utterly & completely a fool’s teaching?”

“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti. “What else could it be, lord? It’s utterly & completely a fool’s teaching.”“How could it not, sir? It’s a totally foolish teaching.”

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

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

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “And is that which is inconstant easeful or stressful?”“But if it’s impermanent, is it suffering or happiness?”

“Dukkhaṁ, bhante”. “Stressful, lord.”“Suffering, sir.”

“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“And is it fitting to regard what is inconstant, stressful, subject to change as:“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

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

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

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

vedanā …pe… Is feeling…Is feeling …

saññā … perception…perception …

saṅkhārā … fabrications…choices …

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

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

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “And is that which is inconstant easeful or stressful?”“But if it’s impermanent, is it suffering or happiness?”

“Dukkhaṁ, bhante”. “Stressful, lord.”“Suffering, sir.”

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

“No hetaṁ, bhante”. “No, lord.”“No, sir.”

“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “Thus, monks, any form whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every form is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’“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: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Yā kāci vedanā …pe… “Any feeling whatsoever.…You should truly see any kind of feeling …

yā kāci saññā … “Any perception whatsoever.…perception …

ye keci saṅkhārā … “Any fabrications whatsoever.…choices …

yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “Any consciousness whatsoever that is past, future, or present; internal or external; blatant or subtle; common or sublime; far or near: Every consciousness is to be seen as it has come to be with right discernment as: ‘This is not mine. This is not my self. This is not what I am.’consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, “Seeing thus, the instructed disciple of the noble ones grows disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with fabrications, disenchanted with consciousness.Seeing this, a learned noble disciple grows disillusioned with form, feeling, perception, choices, and consciousness.

nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Disenchanted, he becomes dispassionate. Through dispassion, he is released. With release, there is the knowledge, ‘Released.’Being disillusioned, desire fades away. When desire fades away they’re freed. When they’re freed, they know they’re freed.

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’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.’

Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi. “This, monks, is called a monk whose cross-bar is thrown off, whose moat is filled in, whose pillar is pulled out, whose bolt is withdrawn, a noble one with banner lowered, burden placed down, unfettered.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’.

Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? “And how is a monk one whose cross-bar is thrown off?And how has a mendicant raised the cross-bar?

Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. There is the case where a monk’s ignorance is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.It’s when a mendicant has given up ignorance, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti. This is how a monk is one whose cross-bar is thrown off.That’s how a mendicant has lifted the cross-bar.

Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? “And how is a monk one whose moat is filled in?And how has a mendicant filled in the moat?

Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. There is the case where a monk’s wandering-on to birth, leading on to further-becoming, is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.It’s when a mendicant has given up transmigrating through births in future lives, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti. This is how a monk is one whose moat is filled in.That’s how a mendicant has filled in the moat.

Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? “And how is a monk one whose pillar is pulled out?And how has a mendicant pulled up the pillar?

Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. There is the case where a monk’s craving is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.It’s when a mendicant has given up craving, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti. This is how a monk is one whose pillar is pulled out.That’s how a mendicant has pulled up the pillar.

Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? “And how is a monk one whose bolt is withdrawn?And how is a mendicant unimpeded?

Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. There is the case where a monk’s five lower fetters are abandoned, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.It’s when a mendicant has given up the five lower fetters, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.

Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti. This is how a monk is one whose bolt is withdrawn.That’s how a mendicant is unimpeded.

Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? “And how is a monk a noble one with banner lowered, burden placed down, unfettered?And how is a mendicant a noble one with with banner lowered and burden dropped, detached?

Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. There is the case where a monk’s conceit ‘I am’ is abandoned, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.It’s when a mendicant has given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.

Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti. This is how a monk is a noble one with banner lowered, burden placed down, unfettered.That’s how a mendicant is a noble one with banner lowered and burden dropped, detached.

Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: “And when the devas, together with Indra, the Brahmās, & Pajāpati, search for the monk whose mind is thus released, they cannot find thatWhen 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:

‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. ‘The consciousness of the one truly gone [tathāgata] is dependent on this.’‘This is the basis of that realized one’s consciousness.’

Taṁ kissa hetu? Why is that?Why is that?

Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi. The one truly gone is untraceable even in the here & now.Because even in this very life that realized one is not found, I say.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: “Speaking in this way, teaching in this way, I have been erroneously, vainly, falsely, unfactually slandered by some contemplatives & brahmans (who say),Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim:

‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. ‘Gotama the contemplative is one who misleads. He declares the annihilation, destruction, extermination of the existing being.’‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and nonexistence of an existing being.’

Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: But as I am not that, as I do not say that, so I have been erroneously, vainly, falsely, unfactually slandered by those venerable contemplatives & brahmans (who say),They misrepresent me as what I am not, and saying what I do not say.

Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. “Both formerly and now, monks, I declare only stress and the cessation of stress.In the past, as today, what I describe is suffering and the cessation of suffering.

Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi. And if others insult, abuse, taunt, bother, & harass the Tathāgata for that, he feels no hatred, no resentment, no dissatisfaction of heart because of that.This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get resentful, bitter, and emotionally exasperated.

Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. And if others honor, respect, revere, & venerate the Tathāgata for that, he feels no joy, no happiness, no elation of heart because of that.Or if others honor, respect, revere, or venerate him, he doesn’t get thrilled, elated, and emotionally excited.

Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: And if others honor, respect, revere, & venerate the Tathāgata for that, he thinks,If they praise him, he just thinks,

‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. ‘They do me such service at this that has already been comprehended.’‘They do such things for me regarding what in the past was completely understood.’

Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. “Therefore, monks, if others insult, abuse, taunt, bother, & harass you as well, you should feel no hatred, no resentment, no dissatisfaction of heart because of that.So, mendicants, if others abuse, attack, harass, and trouble you, don’t make yourselves resentful, bitter, and emotionally exasperated.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. And if others honor, respect, revere, & venerate you as well, you should feel no joy, no gladness, no elation of heart because of that.Or if others honor, respect, revere, or venerate you, don’t make yourselves thrilled, elated, and emotionally excited.

Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: And if others honor, respect, revere, & venerate you, you should think,If they praise you, just think,

‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti. ‘They do us such service at this that has already been comprehended.’‘They do such things for us regarding what in the past was completely understood.’

Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; “Therefore, monks, whatever isn’t yours: Let go of it.So, mendicants, give up what isn’t yours.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.Giving it up will be for your lasting welfare and happiness.

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

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

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.Giving it up will be for your lasting welfare and happiness.

Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; Feeling isn’t yours: Let go of it.Feeling …

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.

Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; Perception isn’t yours: Let go of it.perception …

sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.

Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; Fabrications aren’t yours: Let go of them.choices …

te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Your letting go of them will be for your long-term welfare & happiness.

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

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.Giving it up will be for your lasting welfare and happiness.

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

yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. If a person were to gather or burn or do as he likes with the grass, twigs, branches & leaves here in Jeta’s Grove,Suppose a person was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them.

Api nu tumhākaṁ evamassa: would the thought occur to you,Would you think,

‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti? ‘It’s us that this person is gathering, burning, or doing with as he likes’?”‘This person is carrying us off, burning us, or doing what they want with us’?”

“No hetaṁ, bhante”. “No, lord.“No, sir.

“Taṁ kissa hetu”? Why is that?Why is that?

“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. Because those things are not our self, nor do they belong to our self.”Because to us that’s neither self nor belonging to self.”

“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; “Even so, monks, whatever isn’t yours: Let go of it.“In the same way, mendicants, give up what isn’t yours.

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.Giving it up will be for your lasting welfare and happiness.

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

Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; Form isn’t yours: Let go of it.Form …

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.

Vedanā, bhikkhave …pe… Feeling…feeling …

saññā, bhikkhave … perception…perception …

saṅkhārā, bhikkhave …pe… fabrications…choices …

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

taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Your letting go of it will be for your long-term welfare & happiness.Giving it up will be for your lasting welfare and happiness.

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.The teaching well-explained thus by me is clarified, revealed, illuminated, and stripped of patchwork.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—there is for those monks who are arahants—whose effluents are ended, who have reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and who are released through right gnosis—no (future) cycle for manifestation. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.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. …

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned the five lower fetters are all due to arise spontaneously (in the Pure Abodes), there to be totally unbound, never again to return from that world. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.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. …

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned (the first) three fetters, with the attenuation of passion, aversion, & delusion, are all once-returners who, on returning only one more time to this world, will make an ending to stress. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.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. …

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have abandoned (the first) three fetters, are all stream-winners, certain, never again destined for the lower realms, headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.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. …

Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. “The Dhamma thus well-proclaimed by me is clear, open, evident, stripped of rags.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who are Dhamma-followers and conviction-followers are all headed for self-awakening. This is how the Dhamma well-proclaimed by me is clear, open, evident, stripped of rags.In this teaching thus well-explained, those mendicants who are followers of teachings or followers by faith are all are assured, destined for awakening.

Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti. In the Dhamma thus well-proclaimed by me—clear, open, evident, stripped of rags—those monks who have a (sufficient) measure of conviction in me, a (sufficient) measure of love for me, are all headed for heaven.”In this teaching thus well-explained, those who have a degree of faith and love for me are all bound for heaven.”

Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Gratified, the monks delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.

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