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Majjhima Nikāya 78 Middle Discourses 78Middle Discourses 78
Samaṇamuṇḍikasutta Muṇḍika the ContemplativeWith Uggāhamāna Samaṇamaṇḍikāputta
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 uggāhamāno paribbājako samaṇamuṇḍikāputto samayappavādake tindukācīre ekasālake mallikāya ārāme paṭivasati mahatiyā paribbājakaparisāya saddhiṁ pañcamattehi paribbājakasatehi. Now on that occasion Uggāhamāna, a follower of Muṇḍika the contemplative, together with a large following of about 500 wanderers, had taken up residence in the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.Now at that time the wanderer Uggāhamāna Samaṇamaṇḍikāputta was residing together with around five hundred wanderers in Mallikā’s single-halled monastery for philosophical debates, hedged by pale-moon ebony trees.
Atha kho pañcakaṅgo thapati sāvatthiyā nikkhami divā divassa bhagavantaṁ dassanāya. Then Pañcakaṅga the carpenter left Sāvatthī in the middle of the day to see the Blessed One,Then the chamberlain Pañcakaṅga left Sāvatthī in the middle of the day to see the Buddha.
Atha kho pañcakaṅgassa thapatissa etadahosi: but the thought occurred to him,It occurred to him,
“akālo kho tāva bhagavantaṁ dassanāya; “Now is not the right time to see the Blessed One,“It’s the wrong time to see the Buddha,
paṭisallīno bhagavā. for he is in seclusion.as he’s in retreat.
Manobhāvaniyānampi bhikkhūnaṁ asamayo dassanāya; And it is not the right time to see the mind-developing monks,And it’s the wrong time to see the esteemed mendicants,
paṭisallīnā manobhāvaniyā bhikkhū. for they too are in seclusion.as they’re in retreat.
Yannūnāhaṁ yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkameyyan”ti. Why don’t I go to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā to see Uggāhamāna, a follower of Muṇḍika the contemplative?”Why don’t I go to Mallikā’s monastery to visit the wanderer Uggāhamāna?”
Atha kho pañcakaṅgo thapati yena samayappavādako tindukācīro ekasālako mallikāya ārāmo yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami. So he headed to the debating hall near the Tiṇḍuka tree in the single-pavilion park of Queen Mallikā.So that’s what he did.
Tena kho pana samayena uggāhamāno paribbājako samaṇamuṇḍikāputto mahatiyā paribbājakaparisāya saddhiṁ nisinno hoti unnādiniyā uccāsaddamahāsaddāya anekavihitaṁ tiracchānakathaṁ kathentiyā, seyyathidaṁ—Now on that occasion Uggāhamāna was sitting with his large following of wanderers, all making a great noise & racket, discussing many kinds of bestial topics of conversation, such as:Now at that time, Uggāhamāna was sitting together with a large assembly of wanderers making an uproar, a colossal racket. They engaged in all kinds of low talk, such as
rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā. conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not.talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that place.
Addasā kho uggāhamāno paribbājako samaṇamuṇḍikāputto pañcakaṅgaṁ thapatiṁ dūratova āgacchantaṁ. Then Uggāhamāna saw Pañcakaṅga the carpenter coming from afar,Uggāhamāna saw Pañcakaṅga coming off in the distance,
Disvāna sakaṁ parisaṁ saṇṭhāpesi: and on seeing him, hushed his following:and hushed his own assembly,
“appasaddā bhonto hontu, mā bhonto saddamakattha; “Be quiet, good sirs. Don’t make any noise.“Be quiet, good fellows, don’t make a sound.
ayaṁ samaṇassa gotamassa sāvako āgacchati pañcakaṅgo thapati. Here comes Pañcakaṅga the carpenter, a disciple of Gotama the contemplative.Here comes Pañcakaṅga, a disciple of the ascetic Gotama.
Yāvatā kho pana samaṇassa gotamassa sāvakā gihī odātavasanā sāvatthiyaṁ paṭivasanti ayaṁ tesaṁ aññataro pañcakaṅgo thapati. He is one of those disciples of Gotama the contemplative, clad in white, who lives in Sāvatthī.He is included among the white-clothed lay disciples of the ascetic Gotama, who is residing in Sāvatthī.
Appasaddakāmā kho pana te āyasmanto appasaddavinītā appasaddassa vaṇṇavādino; These people are fond of quietude, trained in quietude, and speak in praise of quietude.Such venerables like the quiet, are educated to be quiet, and praise the quiet.
appeva nāma appasaddaṁ parisaṁ viditvā upasaṅkamitabbaṁ maññeyyā”ti. Maybe, if he perceives our group as quiet, he will consider it worth his while to come our way.”Hopefully if he sees that our assembly is quiet he’ll see fit to approach.”
Atha kho te paribbājakā tuṇhī ahesuṁ. So the wanderers fell silent.Then those wanderers fell silent.
Atha kho pañcakaṅgo thapati yena uggāhamāno paribbājako samaṇamuṇḍikāputto tenupasaṅkami; upasaṅkamitvā uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ sammodi. Then Pañcakaṅga went to Uggāhamāna and, on arrival, greeted him courteously.Then Pañcakaṅga approached Uggāhamāna, and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho pañcakaṅgaṁ thapatiṁ uggāhamāno paribbājako samaṇamuṇḍikāputto etadavoca: After an exchange of friendly greetings & courtesies, he sat down to one side. As he was sitting there, Uggāhamāna said to him,When the greetings and polite conversation were over, he sat down to one side. Uggāhamāna said to him:
“catūhi kho ahaṁ, gahapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. “I describe an individual endowed with four qualities as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.“Householder, when an individual person has four qualities I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Katamehi catūhi? Which four?What four?
Idha, gahapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood.
imehi kho ahaṁ, gahapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. An individual endowed with these four qualities I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”When an individual possesses these four qualities I describe them as an invincible ascetic.”
Atha kho pañcakaṅgo thapati uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa bhāsitaṁ neva abhinandi nappaṭikkosi. Then Pañcakaṅga neither delighted in Uggāhamāna’s words nor did he scorn them.Then Pañcakaṅga neither approved nor rejected the wanderer Uggāhamāna’s statement.
Anabhinanditvā appaṭikkositvā uṭṭhāyāsanā pakkāmi: Expressing neither delight nor scorn, he got up from his seat & left, thinking,He rose from his seat, thinking,
“bhagavato santike etassa bhāsitassa atthaṁ ājānissāmī”ti. “I will learn the meaning of this statement in the Blessed One’s presence.”“I will learn the meaning of this statement from the Buddha himself.”
Atha kho pañcakaṅgo thapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then he went to the Blessed One and, on arrival, after bowing down to him, sat to one side.Then he went to the Buddha, bowed, sat down to one side,
Ekamantaṁ nisinno kho pañcakaṅgo thapati yāvatako ahosi uggāhamānena paribbājakena samaṇamuṇḍikāputtena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. As he was sitting there, he told the Blessed One the entire conversation he had had with Uggāhamāna.and informed the Buddha of all that had been discussed.
Evaṁ vutte, bhagavā pañcakaṅgaṁ thapatiṁ etadavoca: When this was said, the Blessed One said to Pañcakaṅga:When he had spoken, the Buddha said to him,
“evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ. “In that case, carpenter, then according to Uggāhamāna’s words a stupid baby boy, lying on its back, is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.“Chamberlain, if what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa kāyotipi na hoti, kuto pana kāyena pāpakammaṁ karissati, aññatra phanditamattā. For even the thought ‘body’ does not occur to a stupid baby boy lying on its back, so from where would it do any evil action with its body, aside from a little kicking?For a little baby doesn’t even have a concept of ‘a body’, so how could they possibly do a bad deed with their body, aside from just wriggling?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa vācātipi na hoti, kuto pana pāpakaṁ vācaṁ bhāsissati, aññatra roditamattā. Even the thought ‘speech’ does not occur to it, so from where would it speak any evil speech, aside from a little crying?And a little baby doesn’t even have a concept of ‘speech’, so how could they possibly speak bad words, aside from just crying?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa saṅkappotipi na hoti, kuto pana pāpakaṁ saṅkappaṁ saṅkappissati, aññatra vikūjitamattā. Even the thought ‘resolve’ does not occur to it, so from where would it resolve on any evil resolve, aside from a little bad temper?And a little baby doesn’t even have a concept of ‘thought’, so how could they possibly think bad thoughts, aside from just whimpering?
Daharassa hi, thapati, kumārassa mandassa uttānaseyyakassa ājīvotipi na hoti, kuto pana pāpakaṁ ājīvaṁ ājīvissati, aññatra mātuthaññā. Even the thought ‘livelihood’ does not occur to it, so from where would it maintain itself with any evil means of livelihood, aside from its mother’s milk?And a little baby doesn’t even have a concept of ‘livelihood’, so how could they possibly earn a living by bad livelihood, aside from their mother’s breast?
Evaṁ sante kho, thapati, daharo kumāro mando uttānaseyyako sampannakusalo bhavissati paramakusalo uttamapattipatto samaṇo ayojjho, yathā uggāhamānassa paribbājakassa samaṇamuṇḍikāputtassa vacanaṁ. So, according to Uggāhamāna’s words, a stupid baby boy, lying on its back is consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.If what Uggāhamāna says is true, a little baby boy is an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Catūhi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. “If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back.When an individual person has four qualities I describe them, not as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment—but as having achieved the same level as a little baby.
Katamehi catūhi? Which four?What four?
Idha, thapati, na kāyena pāpakammaṁ karoti, na pāpakaṁ vācaṁ bhāsati, na pāpakaṁ saṅkappaṁ saṅkappeti, na pāpakaṁ ājīvaṁ ājīvati—There is the case where he does no evil action with his body, speaks no evil speech, resolves on no evil resolve, and maintains himself with no evil means of livelihood.It’s when they do no bad deeds with their body; speak no bad words; think no bad thoughts; and don’t earn a living by bad livelihood.
imehi kho ahaṁ, thapati, catūhi dhammehi samannāgataṁ purisapuggalaṁ paññapemi na ceva sampannakusalaṁ na paramakusalaṁ na uttamapattipattaṁ samaṇaṁ ayojjhaṁ, api cimaṁ daharaṁ kumāraṁ mandaṁ uttānaseyyakaṁ samadhigayha tiṭṭhati. If an individual is endowed with these four qualities, I do not describe him as consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments. Rather, he stands on the same level as a stupid baby boy lying on its back.When an individual possesses these four qualities I describe them, not as an invincible ascetic, but as having achieved the same level as a little baby.
Dasahi kho ahaṁ, thapati, dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ. “An individual endowed with ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.When an individual person has ten qualities, chamberlain, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.
Ime akusalā sīlā; With regard to that point, one should know that ‘These are unskillful habits,’The following things must be understood, I say. ‘These are unskillful behaviors.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Itosamuṭṭhānā akusalā sīlā; With regard to that point, one should know that ‘That is the cause of unskillful habits’…‘Unskillful behaviors stem from this.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Idha akusalā sīlā aparisesā nirujjhanti; ‘Here unskillful habits cease without trace’…‘Here unskillful behaviors cease without remainder.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Evaṁ paṭipanno akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; ‘This sort of practice is the practice leading to the cessation of unskillful habits,’‘Someone practicing like this is practicing for the cessation of unskillful behaviors.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Ime kusalā sīlā; With regard to that point, one should know that ‘These are skillful habits’…‘These are skillful behaviors.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Itosamuṭṭhānā kusalā sīlā; ‘That is the cause of skillful habits’…‘Skillful behaviors stem from this.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Idha kusalā sīlā aparisesā nirujjhanti; ‘Here skillful habits cease without trace’…‘Here skillful behaviors cease without remainder.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Evaṁ paṭipanno kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti; ‘This sort of practice is the practice leading to the cessation of skillful habits,’‘Someone practicing like this is practicing for the cessation of skillful behaviors.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Ime akusalā saṅkappā; With regard to that point, one should know that ‘These are unskillful resolves’…‘These are unskillful thoughts.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Itosamuṭṭhānā akusalā saṅkappā; ‘That is the cause of unskillful resolves’…‘Unskillful thoughts stem from this.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Idha akusalā saṅkappā aparisesā nirujjhanti; ‘Here unskillful resolves cease without trace’…‘Here unskillful thoughts cease without remainder.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Evaṁ paṭipanno akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; ‘This sort of practice is the practice leading to the cessation of unskillful resolves’‘Someone practicing like this is practicing for the cessation of unskillful thoughts.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Ime kusalā saṅkappā; With regard to that point, one should know that ‘These are skillful resolves’…‘These are skillful thoughts.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Itosamuṭṭhānā kusalā saṅkappā; ‘That is the cause of skillful resolves’…‘Skillful thoughts stem from this.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Idha kusalā saṅkappā aparisesā nirujjhanti; ‘Here skillful resolves cease without trace’…‘Here skillful thoughts cease without remainder.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Evaṁ paṭipanno kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti; ‘This sort of practice is the practice leading to the cessation of skillful resolves,’‘Someone practicing like this is practicing for the cessation of skillful thoughts.’
tamahaṁ, thapati, veditabbanti vadāmi. I say.
Katame ca, thapati, akusalā sīlā? “Now what are unskillful habits?And what, chamberlain, are unskillful behaviors?
Akusalaṁ kāyakammaṁ, akusalaṁ vacīkammaṁ, pāpako ājīvo—Unskillful bodily actions, unskillful verbal actions, evil means of livelihood.Unskillful deeds by way of body and speech, and bad livelihood.
ime vuccanti, thapati, akusalā sīlā. These are called unskillful habits.These are called unskillful behaviors.
Ime ca, thapati, akusalā sīlā kiṁsamuṭṭhānā? What is the cause of unskillful habits?And where do these unskillful behaviors stem from?
Samuṭṭhānampi nesaṁ vuttaṁ. Their cause is stated,Where they stem from has been stated.
‘Cittasamuṭṭhānā’tissa vacanīyaṁ. and they are said to be mind-caused.You should say that they stem from the mind.
Katamaṁ cittaṁ? Which mind?What mind?
Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. —for the mind has many modes & permutations.The mind takes many and diverse forms.
Yaṁ cittaṁ sarāgaṁ sadosaṁ samohaṁ, itosamuṭṭhānā akusalā sīlā. Any mind with passion, aversion or delusion: That is the cause of unskillful habits.But unskillful behaviors stem from a mind that has greed, hate, and delusion.
Ime ca, thapati, akusalā sīlā kuhiṁ aparisesā nirujjhanti? Now where do unskillful habits cease without trace?And where do these unskillful behaviors cease without remainder?
Nirodhopi nesaṁ vutto. Their cessation has been stated:Their cessation has also been stated.
Idha, thapati, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, micchājīvaṁ pahāya sammājīvena jīvitaṁ kappeti—There is the case where a monk abandons wrong bodily conduct & develops right bodily conduct, abandons wrong verbal conduct & develops right verbal conduct, abandons wrong livelihood & maintains his life with right livelihood.It’s when a mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind; they give up wrong livelihood and earn a living by right livelihood.
etthete akusalā sīlā aparisesā nirujjhanti. This is where unskillful habits cease without trace.This is where these unskillful behaviors cease without remainder.
Kathaṁ paṭipanno, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti? And what sort of practice is the practice leading to the cessation of unskillful habits?And how is someone practicing for the cessation of unskillful behaviors?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen;It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; for the sake of the abandoning of evil, unskillful qualities that have arisen;They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; for the sake of the arising of skillful qualities that have not yet arisen;They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. (and) for the maintenance, non-confusion, increase, plenitude, development & culmination of skillful qualities that have arisen.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Evaṁ paṭipanno kho, thapati, akusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti. This sort of practice is the practice leading to the cessation of unskillful habits.Someone practicing like this is practicing for the cessation of unskillful behaviors.
Katame ca, thapati, kusalā sīlā? “And what are skillful habits?And what are skillful behaviors?
Kusalaṁ kāyakammaṁ, kusalaṁ vacīkammaṁ, ājīvaparisuddhampi kho ahaṁ, thapati, sīlasmiṁ vadāmi. Skillful bodily actions, skillful verbal actions, purity of livelihood.Skillful deeds by way of body and speech, and purified livelihood are included in behavior, I say.
Ime vuccanti, thapati, kusalā sīlā. These are called skillful habits.These are called skillful behaviors.
Ime ca, thapati, kusalā sīlā kiṁsamuṭṭhānā? What is the cause of skillful habits?And where do these skillful behaviors stem from?
Samuṭṭhānampi nesaṁ vuttaṁ. Their cause, too, has been stated,Where they stem from has been stated.
‘Cittasamuṭṭhānā’tissa vacanīyaṁ. and they are said to be mind-caused.You should say that they stem from the mind.
Katamaṁ cittaṁ? Which mind?What mind?
Cittampi hi bahuṁ anekavidhaṁ nānappakārakaṁ. —for the mind has many modes & permutations.The mind takes many and diverse forms.
Yaṁ cittaṁ vītarāgaṁ vītadosaṁ vītamohaṁ, itosamuṭṭhānā kusalā sīlā. Any mind without passion, without aversion, without delusion: That is the cause of skillful habits.But skillful behaviors stem from a mind that is free from greed, hate, and delusion.
Ime ca, thapati, kusalā sīlā kuhiṁ aparisesā nirujjhanti? Now where do skillful habits cease without trace?And where do these skillful behaviors cease without remainder?
Nirodhopi nesaṁ vutto. Their cessation, too, has been stated:Their cessation has also been stated.
Idha, thapati, bhikkhu sīlavā hoti no ca sīlamayo, There is the case where a monk is virtuous, but not fashioned of virtue.It’s when a mendicant behaves ethically, but they are not determined by ethical behavior.
tañca cetovimuttiṁ paññāvimuttiṁ yathābhūtaṁ pajānāti; yatthassa te kusalā sīlā aparisesā nirujjhanti. He discerns, as it has come to be, the awareness-release & discernment-release where his skillful habits cease without trace.And they truly understand the freedom of heart and freedom by wisdom where these skillful behaviors cease without remainder.
Kathaṁ paṭipanno ca, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti? And what sort of practice is the practice leading to the cessation of skillful habits?And how is someone practicing for the cessation of skillful behaviors?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise …
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… for the sake of the abandoning of evil, unskillful qualities that have arisen…so that unskillful qualities are given up …
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… for the sake of the arising of skillful qualities that have not yet arisen…so that skillful qualities arise …
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. (and) for the… development & culmination of skillful qualities that have arisen.so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Evaṁ paṭipanno kho, thapati, kusalānaṁ sīlānaṁ nirodhāya paṭipanno hoti. This sort of practice is the practice leading to the cessation of skillful habits.Someone practicing like this is practicing for the cessation of skillful behaviors.
Katame ca, thapati, akusalā saṅkappā? “And what are unskillful resolves?And what are unskillful thoughts?
Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—Being resolved on sensuality, on ill will, on harmfulness.Purposes of sensuality, of malice, and of cruelty.
ime vuccanti, thapati, akusalā saṅkappā. These are called unskillful resolves.These are called unskillful thoughts.
Ime ca, thapati, akusalā saṅkappā kiṁsamuṭṭhānā? What is the cause of unskillful resolves?And where do these unskillful thoughts stem from?
Samuṭṭhānampi nesaṁ vuttaṁ. Their cause, too, has been stated,Where they stem from has been stated.
‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. and they are said to be perception-caused.You should say that they stem from perception.
Katamā saññā? Which perception?What perception?
Saññāpi hi bahū anekavidhā nānappakārakā. —for perception has many modes & permutations.Perception takes many and diverse forms.
Kāmasaññā, byāpādasaññā, vihiṁsāsaññā—Any sensuality-perception, ill will-perception or harmfulness-perception:Perceptions of sensuality, malice, and cruelty—
itosamuṭṭhānā akusalā saṅkappā. That is the cause of unskillful resolves.unskillful thoughts stem from this.
Ime ca, thapati, akusalā saṅkappā kuhiṁ aparisesā nirujjhanti? Now where do unskillful resolves cease without trace?And where do these unskillful thoughts cease without remainder?
Nirodhopi nesaṁ vutto. Their cessation, too, has been stated:Their cessation has also been stated.
Idha, thapati, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; There is the case where a monk, quite secluded from sensuality, secluded from unskillful qualities, enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
etthete akusalā saṅkappā aparisesā nirujjhanti. This is where unskillful resolves cease without trace.This is where these unskillful thoughts cease without remainder.
Kathaṁ paṭipanno ca, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti? And what sort of practice is the practice leading to the cessation of unskillful resolves?And how is someone practicing for the cessation of unskillful thoughts?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise …
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… for the sake of the abandoning of evil, unskillful qualities that have arisen…so that unskillful qualities are given up …
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… for the sake of the arising of skillful qualities that have not yet arisen…so that skillful qualities arise …
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. (and) for the… development & culmination of skillful qualities that have arisen.so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Evaṁ paṭipanno kho, thapati, akusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti. This sort of practice is the practice leading to the cessation of unskillful resolves.Someone practicing like this is practicing for the cessation of unskillful thoughts.
Katame ca, thapati, kusalā saṅkappā? “And what are skillful resolves?And what are skillful thoughts?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—Being resolved on renunciation [freedom from sensuality], on non-ill will, on harmlessness.Thoughts of renunciation, good will, and harmlessness.
ime vuccanti, thapati, kusalā saṅkappā. These are called skillful resolves.These are called skillful thoughts.
Ime ca, thapati, kusalā saṅkappā kiṁsamuṭṭhānā? What is the cause of skillful resolves?And where do these skillful thoughts stem from?
Samuṭṭhānampi nesaṁ vuttaṁ. Their cause, too, has been stated,Where they stem from has been stated.
‘Saññāsamuṭṭhānā’tissa vacanīyaṁ. and they are said to be perception-caused.You should say that they stem from perception.
Katamā saññā? Which perception?What perception?
Saññāpi hi bahū anekavidhā nānappakārakā. —for perception has many modes & permutations.Perception takes many and diverse forms.
Nekkhammasaññā, abyāpādasaññā, avihiṁsāsaññā—Any renunciation-perception, non-ill will-perception or harmlessness-perception:Perceptions of renunciation, good will, and harmlessness—
itosamuṭṭhānā kusalā saṅkappā. That is the cause of skillful resolves.skillful thoughts stem from this.
Ime ca, thapati, kusalā saṅkappā kuhiṁ aparisesā nirujjhanti? Now where do skillful resolves cease without trace?And where do these skillful thoughts cease without remainder?
Nirodhopi nesaṁ vutto. Their cessation, too, has been stated:Their cessation has also been stated.
Idha, thapati, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati; There is the case where a monk, with the stilling of directed thoughts & evaluations, enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.It’s when, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
etthete kusalā saṅkappā aparisesā nirujjhanti. This is where skillful resolves cease without trace.This is where these skillful thoughts cease without remainder.
Kathaṁ paṭipanno ca, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti? And what sort of practice is the practice leading to the cessation of skillful resolves?And how is someone practicing for the cessation of skillful thoughts?
Idha, thapati, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; There is the case where a monk generates desire… for the sake of the non-arising of evil, unskillful qualities that have not yet arisen…It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise …
uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… for the sake of the abandoning of evil, unskillful qualities that have arisen…so that unskillful qualities are given up …
anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… for the sake of the arising of skillful qualities that have not yet arisen…so that skillful qualities arise …
uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. (and) for the… development & culmination of skillful qualities that have arisen.so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.
Evaṁ paṭipanno kho, thapati, kusalānaṁ saṅkappānaṁ nirodhāya paṭipanno hoti. This sort of practice is the practice leading to the cessation of skillful resolves.Someone practicing like this is practicing for the cessation of skillful thoughts.
Katamehi cāhaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhaṁ? “Now, an individual endowed with which ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments?Chamberlain, when an individual person has what ten qualities do I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment?
Idha, thapati, bhikkhu asekhāya sammādiṭṭhiyā samannāgato hoti, asekhena sammāsaṅkappena samannāgato hoti, asekhāya sammāvācāya samannāgato hoti, asekhena sammākammantena samannāgato hoti, asekhena sammāājīvena samannāgato hoti, asekhena sammāvāyāmena samannāgato hoti, asekhāya sammāsatiyā samannāgato hoti, asekhena sammāsamādhinā samannāgato hoti, asekhena sammāñāṇena samannāgato hoti, asekhāya sammāvimuttiyā samannāgato hoti—One endowed with the right view of one beyond training, the right resolve of one beyond training, the right speech… the right action… the right livelihood… the right effort… the right mindfulness… the right concentration… the right knowledge… the right release of one beyond training.It’s when a mendicant has an adept’s right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom.
imehi kho ahaṁ, thapati, dasahi dhammehi samannāgataṁ purisapuggalaṁ paññapemi sampannakusalaṁ paramakusalaṁ uttamapattipattaṁ samaṇaṁ ayojjhan”ti. An individual endowed with these ten qualities is one whom I describe as being consummate in what is skillful, foremost in what is skillful, an invincible contemplative attained to the highest attainments.”When an individual possesses these ten qualities, I describe them as an invincible ascetic—accomplished in the skillful, excelling in the skillful, attained to the highest attainment.”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Attamano pañcakaṅgo thapati bhagavato bhāsitaṁ abhinandīti. Gratified, Pañcakaṅga the carpenter delighted in the Blessed One’s words.Satisfied, Pañcakaṅga the chamberlain approved what the Buddha said.
Samaṇamuṇḍikasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.