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Majjhima Nikāya 94 The Sutta (94)Middle Discourses 94
Ghoṭamukhasutta With Ghoṭamukha
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane. On one occasion the Venerable Udena was living at Benares in the Khemiya Mango Grove.At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Now on that occasion Ghotamukha of the divine caste had arrived at Benares for some business or other.Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. As he was walking and wandering for exercise he came to the Khemiya Mango Grove.Then as he was going for a walk he went to the Khemiya Mango Grove.
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. And on that occasion the Venerable Udena was walking up and down in the open.At that time Venerable Udena was walking mindfully in the open air.
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi. Then Ghoṭamukha of the divine caste went up to him and exchanged greetings with him.Ghoṭamukha approached and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: Then when the courteous and amiable talk was finished, still walking up and down with the Venerable Udena, he said this:Walking alongside Udena, he said,
“ambho samaṇa, ‘natthi dhammiko paribbajo’—‘Worthy monk, there is no true wandering:“My ascetic, there is no such thing as a principled renunciate life;
evaṁ me ettha hoti. that is how it appears to me in this case.that’s what I think.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. And that is either owing to (my) not seeing those such as your goodselves, or else it is (owing to not seeing that) which is the Dhamma here.’Yet I have not seen honorable ones such as yourself, or a relevant teaching.”
Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. When this was said, the Venerable Udena stepped down from the walk and went into his dwelling, where he sat down on a seat made ready.When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. And Ghoṭamukha too stepped down from the walk and went into the dwelling, where he stood at one side.Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.
Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: Then the Venerable Udena said to him:Udena said to him,
“saṁvijjanti kho, brāhmaṇa, āsanāni. ‘There are seats, divine,“There are seats, brahmin.
Sace ākaṅkhasi, nisīdā”ti. sit down if you wish.’Please sit if you wish.”
“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. ‘We did not sit down because we were waiting for Master Udena (to speak);“I was just waiting for you to sit down.
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti? for how should one like me presume to sit down on a seat uninvited?’For how on earth could one such as I presume to sit first without being invited?”
Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then he took a low seat and sat down at one side.Then he took a low seat and sat to one side,
Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: When he had done so, he said:where he said,
“ambho samaṇa, ‘natthi dhammiko paribbajo’—‘Worthy monk, there is no true wandering:“My ascetic, there is no such thing as a principled renunciate life;
evaṁ me ettha hoti. that is how it appears to me in this case.that’s what I think.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. And that is either owing to (my) not seeing those such as your good selves, or else it is (owing to not seeing that) which is the Dhamma here.’Yet I have not seen worthy ones such as yourself, or a relevant teaching.”
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: ‘Divine, if you think any statement of mine is to be agreed with, then agree with it; if you think any statement is to be argued against, argue against (it); and if you should not know the meaning of any statement of mine, ask me more about it thus:“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti. “This was the statement, Master Udena; what is its meaning?” In this way there can be conversation between us on this matter.’‘Sir, why is this? What does that mean?’”
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti. ‘Master Udena, if I think any statement of Master Udena’s is to be agreed with, I shall agree with it; if I think any statement is to be argued against, I shall argue it; and if I should not know the meaning of any statement of Master Udena’s I shall ask Master Udena more about it thus: “This was the statement Master Udena; what is its meaning?” In this way let there be conversation between us on this matter.’“Let us discuss this. I will do as you say.”
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. ‘Divine, there are four kinds of persons to be found existing in the world.“Brahmin, these four individuals are found in the world.
Katame cattāro? What four?What four?
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Here a certain kind of person torments himself being interested in self-torture.One individual mortifies themselves, committed to the practice of mortifying themselves.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. ‘Here a certain kind of person torments others, being interested in torturing others.One individual mortifies others, committed to the practice of mortifying others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. ‘Here a certain kind of person torments himself, being interested in self-torture, and he torments others, being interested in torturing others.One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. ‘Here a certain kind of person does not torment himself, not being interested in self-torture, nor does he torment others, not being interested in torturing others;One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. since he torments neither himself nor others he is here and now unparched extinguished, cooled, he abides experiencing pleasure as one become divine in himself.They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? ‘Which of these four kinds of person commends itself to your mind, divine?’Which one of these four individuals do you like the sound of?”
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; ‘The kind of person who torments himself, being interested in self-torture, does not commend itself to my mind, Venerable sir;“Worthy Udena, I don’t like the sound of the first three individuals.
yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; the kind of person who torments others, being interested in torturing others, does not commend itself to my mind;
yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others, does not commend itself to my mind;
yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. but the kind of person who does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others—who, since he torments neither himself nor others, is here and now unparched, extinguished, cooled, and having become divine in himself abides experiencing pleasure—
Ayameva me puggalo cittaṁ ārādhetī”ti. that very kind of person commends itself to my mind.’I only like the sound of the last individual, who doesn’t mortify either themselves or others.”
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti? ‘But, divine why do these three kinds of persons not commend themselves to your mind?’“But why don’t you like the sound of those three individuals?”
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; ‘Venerable sir, the kind of person who torments himself, being interested in self-torments and tortures his own self which desires pleasure and recoils from pain;“Worthy Udena, the individual who mortifies themselves does so even though they want to be happy and recoil from pain.
iminā me ayaṁ puggalo cittaṁ nārādheti. that is why that kind of person does not commend itself to my mind.That’s why I don’t like the sound of that individual.
Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; And the kind of person who torments others, being interested in torturing others, torments and tortures another who desires pleasure and recoils from pain;The individual who mortifies others does so even though others want to be happy and recoil from pain.
iminā me ayaṁ puggalo cittaṁ nārādheti. that is why that kind of person does not commend itself to my mind.That’s why I don’t like the sound of that individual.
Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; And the third kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others, both of them desiring pleasure and recoiling from pain;The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.
iminā me ayaṁ puggalo cittaṁ nārādheti. that is why that kind of person does not commend itself to my mind.That’s why I don’t like the sound of that individual.
Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; But the kind of person who does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others, since he torments neither himself nor others, he is here and now unparched, extinguished, cooled, and having become divine in himself he abides experiencing pleasure.The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain.
iminā me ayaṁ puggalo cittaṁ ārādhetī”ti. That is why that kind of person commends itself to my mind.’That’s why I like the sound of that individual.”
“Dvemā, brāhmaṇa, parisā. ‘Divine, there are two kinds of assembly.“There are, brahmin, these two groups of people.
Katamā dve? What two?What two?
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati. Here a certain assembly lusts greatly after jewels and earrings, seeks bondsmen and bondswomen, seeks fields and land, seeks gold and silver.There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency.
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā. But here a certain assembly does not lust at all after jewels and earrings, but abandoning wife and children, abandoning bondsmen and bondswomen, abandoning fields and land, abandoning gold and silver, it has gone forth from home life to homelessness.And there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and currency, and goes forth from the lay life to homelessness.
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. Now there is this kind of person who neither torments himself, not being interested in self-torture, nor torments others, not being interested in torturing others;Now, brahmin, that individual who doesn’t mortify either themselves or others—
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. who, since he torments neither himself nor others, is here and now unparched, extinguished, cooled, and having become divine in himself, he abides experiencing pleasure.
Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—In which of the two kinds of assembly do you see this kind of person most often, divine—in which of these two groups of people do you usually find such an individual?”
yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti? the assembly that lusts greatly after jewels and earrings, seeks bondsmen and bondswomen, seeks fields and land, seeks gold and silver, or the assembly that does not lust at all after jewels and earrings, but abandoning wife and children, abandoning bondsmen and bondswomen, abandoning fields and land, abandoning gold and silver, has gone forth from home life to homelessness?’
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; ‘The kind of person who neither torments himself, not being interested in self-torture, nor torments others, not being interested in torturing others, who, since he torments neither himself nor others, is here and now unparched, extinguished, cooled, and having become divine in himself abides experiencing pleasure—“I usually find such an individual in
imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti. I see this kind of person most often in the second kind of assembly, Master Udena.’the group that has gone forth from the lay life to homelessness.”
“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—‘But only just now, divine, we understood you to say: “Just now I understood you to say:
ambho samaṇa, natthi dhammiko paribbajo, ‘Worthy monk, there is no true wandering:‘My ascetic, there is no such thing as a principled renunciate life;
evaṁ me ettha hoti. that is how it appears to me in this case.that’s what I think.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti. And that is either owing to (my) not seeing those such as your good-selves, or else it is (owing to not seeing that) which is Dhamma here”.’Yet I have not seen honorable ones such as yourself, or a relevant teaching.’”
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Certainly, Master Udena, it was in order to learn, in fact, that that statement was made by me.“Well, I obviously had my reasons for saying that, worthy Udena.
‘Atthi dhammiko paribbajo’—There is true wandering:But there is such a thing as a principled renunciate life.
evaṁ me ettha hoti. that is how it appears to me in this case,That’s what I think,
Evañca pana maṁ bhavaṁ udeno dhāretu. and may Master Udena remember me (to have spoken) thus.and that’s how you should remember me.
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti. And now it would be good if out of compassion Master Udena would expound in detail those four kinds of persons which he mentioned in brief without expounding them in detail.’Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. ‘Then, divine, listen and attend carefully to what I shall say.’“Well then, brahmin, listen and apply your mind well, I will speak.”
“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. ‘Yes, Venerable sir,’ he replied.“Yes, worthy sir,” replied Ghoṭamukha.
Āyasmā udeno etadavoca: The venerable Udena said this:Udena said this:
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? ‘Divine, what is the kind of person who torments himself, being interested in self-torture?“What individual mortifies themselves, committed to the practice of mortifying themselves?
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. Here a certain person goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept a thing brought or a thing specially made or an invitation;It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. he receives nothing from out of a pot, from out of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a woman with child, from a woman giving suck, from (where) a woman was lying with a man, from where food was advertized to be distributed, from where a dog was waiting, from where flies were buzzing; he accepts no fish or meat, he drinks no liquor, wine or besotting drink;They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; he keeps to one house, to one morsel; he keeps to two houses, to two morsels … he keeps to seven houses, to seven morsels.They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; He lives on one saucerful, on two saucerfuls … on seven saucerfuls, a day;They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. he takes food once a day, once each two days … once each seven days, and so, up to once each fortnight. He dwells pursuing the practice of taking food at stated intervals.They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. He is an eater of greens, or millet, or wild rice, or hide-parings, or moss, or ricebran, or rinsings, or sesamum flour, or grass, or cowdung; he lives on forest roots and on fruits as a feeder on windfalls.They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; He clothes himself in hemp, in hemp mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in kusa-grass fabric, in bark fabric, in wood (shavings) fabric, in head-hair wool, in animal wool, in owls’ wings.They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard.They tear out their hair and beard, committed to this practice.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto, He is one who stands continuously, rejecting seats.They constantly stand, turning down seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, He is one who squats continuously, devoted to maintaining the squatting position.They squat, committed to the endeavor of squatting.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; He is one who uses a mattress of spikes; he makes a mattress of spikes his bed.They lie on a mat of thorns, making a mat of thorns their bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—He dwells pursuing the practice of bathing in water for the third time by nightfall.They’re devoted to ritual bathing three times a day, including at dusk.
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. In fact he dwells pursuing the practice of torment and torture of the body in its main aspects.And so they live committed to practicing these various ways of mortifying and tormenting the body.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called the kind of person who torments himself, being interested in self-torture.This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? ‘What kind of person torments others, being interested in torturing others?And what individual mortifies others, committed to the practice of mortifying others?
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. Here a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisher, an executioner of felons, a prison warder, or follows any other such bloody occupation.It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called the kind of person who torments others, being interested in torturing others.This is called an individual who mortifies others, being committed to the practice of mortifying others.
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? ‘What is the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others?And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. Here some person is a head-anointed warrior noble, king, or a divine of great property. It’s when an individual is an anointed aristocratic king or a well-to-do brahmin.
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. He has a new sacrificial temple made to the east of the city, and having shaved off his hair and beard, dressed himself in rough hide and greased his body with ghee and oil, scratching his back with a deer’s horn, he enters the sacrificial temple together with his chief queen and his high priest of the divine caste. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. There he lies down on the bare ground with the grass on it. There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. The king uses any milk there is in the first teat of a cow with a calf of the same colour while the chief queen uses any milk in the second teat, and the divine high priest uses any milk in the third teat, and milk in the fourth teat they pour onto the fire: the calf uses what is left. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers.
So evamāha: He says thus: He says:
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. “Let so many bulls be slaughtered for sacrifice, let so many bullocks be slaughtered for sacrifice, let so many heifers be slaughtered for sacrifice, let so many goats be slaughtered for sacrifice, let so many sheep be slaughtered for sacrifice, let so many trees be felled for the sacrificial posts, let so much grass be cut for the sacrificial grass.” ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. And then his slaves and messengers and servants make preparations with tearful faces and weeping, being spurred on by threats of punishment and by fear. His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto. This is called the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; ‘What kind of person does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others, And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? who since he torments neither himself nor others, is here and now unparched, extinguished, cooled and abides experiencing pleasure having become divine in himself? living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. ‘Here, a Tathāgata appears in the world, Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened, blessed. It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. ‘He declares this world with its gods, its Māras and its (Brahmā) Divinities, this generation with its monks and divines, with its kings and men, which he has himself realized by direct knowledge. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. ‘He teaches Dhamma good in the beginning, good in the middle and good in the end, with (the right) meaning and phrasing, and he announces a life divine that is utterly perfect and pure. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. ‘A householder or householder’s son or one born in some clan hears that Dhamma. A householder hears that teaching, or a householder’s child, or someone reborn in a good family.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. On hearing the Dhamma he acquires faith in the Tathāgata. They gain faith in the Realized One,
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: Possessing that faith, he considers thus: and reflect:
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. “House life is crowded and dirty; life gone forth is wide open. ‘Life at home is cramped and dirty, life gone forth is wide open.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It is not possible, living in a household, to lead a life divine as utterly perfect and pure as a polished shell. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Suppose I shaved off hair and beard, put on the yellow cloth, and went forth from the home life into homelessness?” Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. ‘And on another occasion, abandoning perhaps a small, perhaps a large fortune, abandoning perhaps a small, perhaps a large circle of relatives, he shaves off hair and beard, puts on the yellow cloth, and goes forth from the home life into homelessness. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. ‘Being thus gone forth and possessing the bhikkhus’ training and way of life, abandoning killing living beings, he becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all beings. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. ‘Abandoning taking what is not given, he becomes one who abstains from taking what is not given; taking (only) what is given, expecting (only) what is given, he abides pure in himself by not stealing. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. ‘Abandoning what is not the life divine, he becomes one who lives the life divine, who lives apart, abstaining from vulgar lechery. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. ‘Abandoning false speech, he becomes one who abstains from false speech, he speaks truth, cleaves to truth, is trust-worthy, reliable and undeceiving of the world. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. ‘Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, and enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. ‘Abandoning harsh speech, he becomes one who abstains from harsh speech; he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. ‘Abandoning gossip, he becomes one who abstains from gossip: as one who tells in season what is true and beneficial and the Dhamma and Discipline, he becomes a speaker of timely words, worth recalling, reasoned, measured and connected with good. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. ‘He becomes one who abstains from injuring seeds and plants. They refrain from injuring plants and seeds.
Ekabhattiko hoti rattūparato virato vikālabhojanā. ‘He becomes one who eats in only one part of the day, refusing (food) at night and late meals. They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Naccagītavāditavisūkadassanā paṭivirato hoti. ‘He becomes one who abstains from dancing, singing, music and theatrical shows. They refrain from seeing shows of dancing, singing, and music.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. ‘He becomes one who abstains from wearing of garlands, smartening with scent and embellishment with unguents.They refrain from attiring and adorning themselves with garlands, fragrance, and makeup.
Uccāsayanamahāsayanā paṭivirato hoti. ‘He becomes one who abstains from high and large couches.They refrain from high and luxurious beds.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting gold and silver.They refrain from receiving gold and currency,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting raw corn.raw grains,
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting raw meat.raw meat,
Itthikumārikapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting women and girls.women and girls,
Dāsidāsapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting bondwomen and bondmen.male and female bondservants,
Ajeḷakapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting sheep and goats.goats and sheep,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting fowl and pigs.chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting, elephants, cattle, horses and mares.elephants, cows, horses, and mares,
Khettavatthupaṭiggahaṇā paṭivirato hoti. ‘He becomes one who abstains from accepting fields and lands.and fields and land.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. ‘He becomes one who abstains from going on errands.They refrain from running errands and messages;
Kayavikkayā paṭivirato hoti. ‘He becomes one who abstains from buying and selling.buying and selling;
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. ‘He becomes one who abstains from false weights, false metal and false measures.falsifying weights, metals, or measures;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. ‘He becomes one who abstains from cheating, deceiving, defrauding and trickery.bribery, fraud, cheating, and duplicity;
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. ‘He becomes one who abstains from wounding, murdering, binding, brigandage, plunder and violence.mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. ‘He becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; Just as wherever a winged bird flies it flies using its own wings,They’re like a bird: wherever it flies, wings are its only burden.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. so too he becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. ‘Possessing this store of Noble Ones’ virtue, he feels in himself pleasure that is blameless.When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. ‘He becomes one who, on seeing a visible form with the eye, apprehends no signs and features through which, if he left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him.When they see a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. He practises the way of restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā … On smelling an odour with the nose …When they smell an odor with their nose …
jivhāya rasaṁ sāyitvā … On tasting a flavour with the tongue …When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā … On touching a tangible with the body …When they feel a touch with their body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. On cognizing a dhamma with the mind, he apprehends no signs and features through which, if he left the mind faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him.When they know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. He practises the way of restraint, he guards the mind faculty, undertakes the restraint of the mind faculty.If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. ‘Possessing this Noble Ones’ faculty restraint, he feels in himself pleasure that is blameless.When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. ‘He becomes one who acts in full awareness when, moving forward and moving backward, who acts in full awareness when looking towards and looking away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, robes and bowl, who acts in full awareness when eating, drinking, chewing and tasting, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, waking up, talking and keeping silent.They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato Possessing this store of the Noble Ones’ virtue, and possessing this Noble Ones’ faculty restraint, and possessing this Noble Ones’ mindfulness and full awareness,When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness,
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. he resorts to a secluded resting-place—to the forest, a tree-root, a rock, a ravine, a mountain cave, a charnel ground, a woodland solitude, an open space, a heap of straw.they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. On return from his alms-round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies mind from covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Abandoning ill-will and hatred, he abides without a mind of ill-will, compassionate for the welfare of all living beings; he purifies mind from ill-will and hatred.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Abandoning lethargy and drowsiness, he abides with a mind free from lethargy and drowsiness, percipient of light, mindful and fully aware; he purifies mind from lethargy and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Abandoning agitation and worry, he abides unagitated with a mind stilled in himself; he purifies mind from agitation and worry.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Abandoning uncertainty, he abides with a mind crossed beyond uncertainty, unquestioning about profitable dhammas; he purifies mind from uncertainty.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Having abandoned these five hindrances, defilements of the mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna which is accompanied by initial application and sustained application, with happiness and (bodily) pleasure born of seclusion.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. With the stilling of initial application and sustained application, he enters upon and abides in the second jhāna which has self-confidence and singleness of mind and is without initial application and sustained application, with happiness and (bodily) pleasure born of concentration.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. With the fading away of happiness as well, he abides in equanimity, mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which Noble Ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the abandoning of (bodily) pleasure and pain, and with the previous disappearance of (mental) joy and grief, he enters upon and abides in the fourth jhāna which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the recollection of past life,When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (world) contraction, many aeons of (world) expansion, many aeons of (world) contraction and expansion: There he was so named, of such a race, with such (qualities of) appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there, he appeared elsewhere; and there too he was so-named, of such a race, with such (qualities of) appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there he appeared here. Thus with details and particulars he recollects his manifold past life.They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the passing away and reappearance of beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti. With the heavenly eyesight which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; he understands how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a state of deprivation, in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world”, thus with heavenly eyesight which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved. He understands how beings pass on according to their kamma.With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his concentrated mind is thus purified and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady and attained to unperturbability, he directs, he inclines the mind to knowledge of exhaustion of taints.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; He has direct knowledge thus: “This is suffering”; he has direct knowledge thus: “This is the origin of suffering”; he has direct knowledge thus: “This is the cessation of suffering”; he has direct knowledge thus: “This is the way leading to the cessation of suffering.”They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He has direct knowledge thus: “These are taints”; he has direct knowledge thus: “This is the origin of taints”; he has direct knowledge thus: “This is the cessation of taints”; he has direct knowledge thus: “This is the way leading to the cessation of taints”.They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When he knows and sees thus, the mind is liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When liberated there comes the knowledge: “It is liberated”.When they’re freed, they know they’re freed.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He has direct knowledge thus: “Birth is exhausted, the life divine has been lived out, what can be done is done. There is no more of this to come.”’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, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. ‘This is called the kind of person who does not torment himself, not being interested in self torture, and does not torment others, not being interested in torturing others,This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. who since he torments neither himself nor others, is here and now unparched, extinguished, cooled, who, become divine in himself, abides experiencing pleasure.’They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”
Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: When this was said, Ghoṭamukha of the divine caste said to the Venerable Udena: When he had spoken, Ghoṭamukha said to him,
“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. ‘Magnificent! Master Udena! Magnificent! Master Udena!“Excellent, worthy Udena! Excellent!
Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. The Dhamma has been made clear in many ways by Master Udena as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the dark for those with eyesight to see forms.As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways.
Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go to Master Udena for refuge and to the Dhamma and to the Saṅgha of bhikkhus.I go for refuge to the worthy Udena, to the teaching, and to the mendicant Saṅgha.
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From today let Master Udena remember me as a follower who has gone for refuge for life.’From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.”
“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. ‘Do not go to me for refuge, divine. “Brahmin, don’t go for refuge to me.
Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti. Go for refuge to that same Blessed One to whom I go for refuge.’You should go for refuge to that same Blessed One to whom I have gone for refuge.”
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? ‘Where is he living now, that Blessed One, Arahant and Fully Enlightened, Master Udena?’“But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti. ‘That Blessed One, Arahant and Fully Enlightened, has attained the final Nibbāna now, divine.’“Brahmin, the Buddha has already become fully quenched.”
“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. ‘If we heard that that Blessed One was within ten leagues, we would go ten leagues in order to see that Blessed One, Arahant and Fully Enlightened. “Worthy Udena, if I heard that the worthy Gotama was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.
Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … If we heard that that Blessed One was within twenty …
tiṁsāya yojanesu … thirty …
cattārīsāya yojanesu … forty …
paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. fifty leagues, we would go fifty leagues in order to see that Blessed One, Arahant and Fully Enlightened.
Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. a hundred leagues, we would go a hundred leagues in order to see that Blessed One, Arahant and Fully Enlightened.
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. But since that Blessed One has attained the final Nibbāna, we go to that Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus. But since the worthy Gotama has become fully quenched, I go for refuge to that worthy Gotama, to the teaching, and to the Saṅgha.
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From today let Master Udena remember me as a follower who has gone for refuge for life.’From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.
Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. ‘Now, Master Udena, there is the king of Aṅga (who) gives me a regular pension daily; from that I give Master Udena a regular pension.’Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti? ‘In what form does the king of Aṅga give you the regular pension daily, divine?’“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”
“Pañca, bho udena, kahāpaṇasatānī”ti. ‘It is five hundred kahāpanas, Master Udena.’“Five hundred dollars.”
“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti. ‘It is not allowed for us to accept gold and silver, divine.’“It’s not proper for us to receive gold and currency.”
“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti. ‘If that is not allowed to Master Udena, I will have a monastery built for Master Udena.’“If that’s not proper, I will have a dwelling built for the worthy Udena.”
“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti. ‘If you desire to have a monastery built for me, divine, have a service hall built for the Sangha at Pāṭaliputta.’“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. ‘I am still more satisfied and glad that Master Udena suggests to me a gift to the Sangha. “Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha.
Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti. So with this regular pension and another regular pension I shall have a service hall built for the Sangha at Pāṭaliputta.’So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. Then with that regular pension (which he had offered Master Udena) and another regular pension (added to it), Ghoṭamukha of the divine caste had a service hall built for the Sangha at Pāṭaliputta. And so he had that hall built.
Sā etarahi “ghoṭamukhī”ti vuccatīti. And that is now known as the Ghoṭamukhi.And these days it’s called the “Ghoṭamukhī”.
Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.