sutta » dn » Dīgha Nikāya 29

Pāsādikasutta

An Impressive Discourse

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati vedhaññā nāma sakyā, tesaṁ ambavane pāsāde.
At one time the Buddha was staying in the land of the Sakyans in a stilt longhouse in a mango grove belonging to those Sakyans named Vedhaññā.

Tena kho pana samayena nigaṇṭho nāṭaputto pāvāyaṁ adhunākālaṅkato hoti.
Now at that time the Jain ascetic of the Ñātika clan had recently passed away at Pāvā.

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti:
With his passing the Jain ascetics split, dividing into two factions, arguing, quarreling, and disputing, continually wounding each other with barbed words:

“na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi? Micchāpaṭipanno tvamasi, ahamasmi sammāpaṭipanno. Sahitaṁ me, asahitaṁ te. Purevacanīyaṁ pacchā avaca, pacchāvacanīyaṁ pure avaca. Adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosī”ti.
“You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!”

Vadhoyeva kho maññe nigaṇṭhesu nāṭaputtiyesu vattati.
You’d think there was nothing but slaughter going on among the Jain ascetics.

Yepi nigaṇṭhassa nāṭaputtassa sāvakā gihī odātavasanā, tepi nigaṇṭhesu nāṭaputtiyesu nibbinnarūpā virattarūpā paṭivānarūpā, yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite bhinnathūpe appaṭisaraṇe.
And the Jain Ñātika’s white-clothed lay disciples were disillusioned, dismayed, and disappointed in the Jain ascetics. They were equally disappointed with a teaching and training so poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha, with broken monument and without a refuge.

Atha kho cundo samaṇuddeso pāvāyaṁ vassaṁvuṭṭho yena sāmagāmo, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho cundo samaṇuddeso āyasmantaṁ ānandaṁ etadavoca:
And then, after completing the rainy season residence near Pāvā, the novice Cunda went to see Venerable Ānanda at Sāma village. He bowed, sat down to one side, and told him what had happened.

“nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato.

Tassa kālaṅkiriyāya bhinnā nigaṇṭhā dvedhikajātā …pe… bhinnathūpe appaṭisaraṇe”ti.

Evaṁ vutte, āyasmā ānando cundaṁ samaṇuddesaṁ etadavoca:
Ānanda said to him,

“atthi kho idaṁ, āvuso cunda, kathāpābhataṁ bhagavantaṁ dassanāya.
“Reverend Cunda, we should see the Buddha about this matter.

Āyāmāvuso cunda, yena bhagavā tenupasaṅkamissāma; upasaṅkamitvā etamatthaṁ bhagavato ārocessāmā”ti.
Come, let’s go to the Buddha and tell him about this.”

“Evaṁ, bhante”ti kho cundo samaṇuddeso āyasmato ānandassa paccassosi.
“Yes, sir,” replied Cunda.

Atha kho āyasmā ca ānando cundo ca samaṇuddeso yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:
Then Ānanda and Cunda went to the Buddha, bowed, sat down to one side, and told him what had happened.

“ayaṁ, bhante, cundo samaṇuddeso evamāha, ‘nigaṇṭho, bhante, nāṭaputto pāvāyaṁ adhunākālaṅkato,

tassa kālaṅkiriyāya bhinnā nigaṇṭhā …pe… bhinnathūpe appaṭisaraṇe’”ti.

1. Asammāsambuddhappaveditadhammavinaya
1. The Teaching of the Unawakened

“Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
“That’s what happens, Cunda, when a teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Idha, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati na sāmīcippaṭipanno na anudhammacārī, vokkamma ca tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,
‘You’re fortunate, reverend, you’re so very fortunate!

satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’

Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvako ca tattha evaṁ pāsaṁso.
In such a case the teacher and the teaching are to blame, but the disciple deserves praise.

Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
Suppose someone was to say to such a disciple,

‘etāyasmā tathā paṭipajjatu, yathā te satthārā dhammo desito paññatto’ti.
‘Come on, venerable, practice as taught and pointed out by your teacher.’

Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ apuññaṁ pasavanti.
The one who encourages, the one who they encourage, and the one who practices accordingly all create much wickedness.

Taṁ kissa hetu?
Why is that?

Evaṁ hetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Idha pana, cunda, satthā ca hoti asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito,
Take the case where a teacher is not awakened, and the teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te asammāsambuddho, dhammo ca durakkhāto duppavedito aniyyāniko anupasamasaṁvattaniko asammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your teacher is not awakened, and their teaching is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’

Iti kho, cunda, satthāpi tattha gārayho, dhammopi tattha gārayho, sāvakopi tattha evaṁ gārayho.
In such a case the teacher, the teaching, and the disciple are all to blame.

Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
Suppose someone was to say to such a disciple,

‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
‘Clearly the venerable is practicing systematically and will succeed in that system.’

Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ apuññaṁ pasavanti.
The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all create much wickedness.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, cunda, hoti durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

2. Sammāsambuddhappaveditadhammavinaya
2. The Teaching of the Awakened

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

sāvako ca tasmiṁ dhamme na dhammānudhammappaṭipanno viharati, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattati.
A disciple in that teaching does not practice in line with the teachings, does not practice following that procedure, does not live in line with the teaching. They proceed having turned away from that teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, alābhā, tassa te dulladdhaṁ, satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
‘It’s your loss, reverend, it’s your misfortune! For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

Tvañca tasmiṁ dhamme na dhammānudhammappaṭipanno viharasi, na sāmīcippaṭipanno, na anudhammacārī, vokkamma ca tamhā dhammā vattasī’ti.
But you don’t practice in line with that teaching, you don’t practice following that procedure, you don’t live in line with the teaching. You proceed having turned away from that teaching.’

Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvako ca tattha evaṁ gārayho.
In such a case the teacher and the teaching deserve praise, but the disciple is to blame.

Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
Suppose someone was to say to such a disciple,

‘etāyasmā tathā paṭipajjatu yathā te satthārā dhammo desito paññatto’ti.
‘Come on, venerable, practice as taught and pointed out by your teacher.’

Yo ca samādapeti, yañca samādapeti, yo ca samādapito tathattāya paṭipajjati. Sabbe te bahuṁ puññaṁ pasavanti.
The one who encourages, the one who they encourage, and the one who practices accordingly all create much merit.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

Idha pana, cunda, satthā ca hoti sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
Take the case where a teacher is awakened, and the teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

sāvako ca tasmiṁ dhamme dhammānudhammappaṭipanno viharati sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattati.
A disciple in that teaching practices in line with the teachings, practices following that procedure, lives in line with the teaching. They proceed having undertaken that teaching.

So evamassa vacanīyo:
You should say this to them,

‘tassa te, āvuso, lābhā, tassa te suladdhaṁ,
‘You’re fortunate, reverend, you’re so very fortunate!

satthā ca te sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
For your teacher is awakened, and their teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

Tvañca tasmiṁ dhamme dhammānudhammappaṭipanno viharasi sāmīcippaṭipanno anudhammacārī, samādāya taṁ dhammaṁ vattasī’ti.
And you practice in line with that teaching, you practice following that procedure, you live in line with the teaching. You proceed having undertaken that teaching.’

Iti kho, cunda, satthāpi tattha pāsaṁso, dhammopi tattha pāsaṁso, sāvakopi tattha evaṁ pāsaṁso.
In such a case the teacher, the teaching, and the disciple all deserve praise.

Yo kho, cunda, evarūpaṁ sāvakaṁ evaṁ vadeyya:
Suppose someone was to say to such a disciple,

‘addhāyasmā ñāyappaṭipanno ñāyamārādhessatī’ti.
‘Clearly the venerable is practicing systematically and will succeed in that system.’

Yo ca pasaṁsati, yañca pasaṁsati, yo ca pasaṁsito bhiyyoso mattāya vīriyaṁ ārabhati. Sabbe te bahuṁ puññaṁ pasavanti.
The one who praises, the one who they praise, and the one who, being praised, rouses up even more energy all create much merit.

Taṁ kissa hetu?
Why is that?

Evañhetaṁ, cunda, hoti svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is a fully awakened Buddha.

3. Sāvakānutappasatthu
3. When Disciples Have Regrets

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito,
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.

aviññāpitatthā cassa honti sāvakā saddhamme, na ca tesaṁ kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
But the disciples have not been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has not been disclosed and revealed to them; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans.

Atha nesaṁ satthuno antaradhānaṁ hoti.
And then their teacher passes away.

Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
When such a teacher has passed away the disciples are tormented by regrets.

Taṁ kissa hetu?
Why is that?

‘Satthā ca no loke udapādi arahaṁ sammāsambuddho, dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito, aviññāpitatthā camha saddhamme, na ca no kevalaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
They think: ‘Our teacher was perfected, a fully awakened Buddha. His teaching was well explained, but we were not educated in its meaning. And the spiritual practice was not fully disclosed and revealed to us; its sayings have not all been collected; and it has not been well proclaimed with its demonstrable basis wherever there are gods and humans.

Atha no satthuno antaradhānaṁ hotī’ti.
And then our teacher passed away.’

Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato anutappo hoti.
When such a teacher has passed away the disciples are tormented by regrets.

4. Sāvakānanutappasatthu
4. When Disciples Have No Regrets

Idha pana, cunda, satthā ca loke udapādi arahaṁ sammāsambuddho. Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
Take the case where a teacher arises in the world who is perfected, a fully awakened Buddha. The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.

Viññāpitatthā cassa honti sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
The disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them; its sayings have all been collected; and it has been well proclaimed with its demonstrable basis wherever there are gods and humans.

Atha nesaṁ satthuno antaradhānaṁ hoti.
And then their teacher passes away.

Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
When such a teacher has passed away the disciples are free of regrets.

Taṁ kissa hetu?
Why is that?

‘Satthā ca no loke udapādi arahaṁ sammāsambuddho.
They think: ‘Our teacher was perfected, a fully awakened Buddha.

Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
His teaching was well explained,

Viññāpitatthā camha saddhamme, kevalañca no paripūraṁ brahmacariyaṁ āvikataṁ hoti uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
we were educated in its meaning, and the spiritual practice was fully disclosed to us.

Atha no satthuno antaradhānaṁ hotī’ti.
And then our teacher passed away.’

Evarūpo kho, cunda, satthā sāvakānaṁ kālaṅkato ananutappo hoti.
When such a teacher has passed away the disciples are free of regrets.

5. Brahmacariyaaparipūrādikathā
5. On the Incomplete Spiritual Path, Etc.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, no ca kho satthā hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
Now suppose, Cunda, that a spiritual path possesses those factors. But the teacher is not senior, long standing, long gone forth, advanced in years, and reached the final stage of life.

Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto.
But when a spiritual path possesses those factors and the teacher is senior,

Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, no ca khvassa therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Now suppose that a spiritual path possesses those factors and the teacher is senior. But there are no senior monk disciples who are competent, educated, assured, have attained sanctuary from the yoke,

Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.
who can rightly explain the true teaching, and who can legitimately and completely refute the doctrines of others that come up, and teach with a demonstrable basis.

Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,

Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.

Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Etehi cepi, cunda, aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
Now suppose that a spiritual path possesses those factors and the teacher is senior and there are competent senior monks.

Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.

No ca khvassa majjhimā bhikkhū sāvakā honti …pe…
But there are no competent middle monks,

majjhimā cassa bhikkhū sāvakā honti, no ca khvassa navā bhikkhū sāvakā honti …pe…
junior monks,

navā cassa bhikkhū sāvakā honti, no ca khvassa therā bhikkhuniyo sāvikā honti …pe…
senior nuns,

therā cassa bhikkhuniyo sāvikā honti, no ca khvassa majjhimā bhikkhuniyo sāvikā honti …pe…
middle nuns,

majjhimā cassa bhikkhuniyo sāvikā honti, no ca khvassa navā bhikkhuniyo sāvikā honti …pe…
junior nuns,

navā cassa bhikkhuniyo sāvikā honti, no ca khvassa upāsakā sāvakā honti gihī odātavasanā brahmacārino …pe…
celibate white-clothed laymen,

upāsakā cassa sāvakā honti gihī odātavasanā brahmacārino, no ca khvassa upāsakā sāvakā honti gihī odātavasanā kāmabhogino …pe…
white-clothed laymen enjoying sensual pleasures,

upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā brahmacāriniyo …pe…
celibate white-clothed laywomen,

upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo, no ca khvassa upāsikā sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …pe…
white-clothed laywomen enjoying sensual pleasures. …

upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo, no ca khvassa brahmacariyaṁ hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ …pe…
There are white-clothed laywomen enjoying sensual pleasures, but the spiritual path is not successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans …

brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, no ca kho lābhaggayasaggappattaṁ.
the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, but it has not reached the peak of material things and fame.

Evaṁ taṁ brahmacariyaṁ aparipūraṁ hoti tenaṅgena.
Then that spiritual path is incomplete in that respect.

Yato ca kho, cunda, etehi ceva aṅgehi samannāgataṁ brahmacariyaṁ hoti, satthā ca hoti thero rattaññū cirapabbajito addhagato vayoanuppatto, therā cassa bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
But when a spiritual path possesses those factors and the teacher is senior and there are competent senior monks,

Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.

Majjhimā cassa bhikkhū sāvakā honti …
middle monks,

navā cassa bhikkhū sāvakā honti …
junior monks,

therā cassa bhikkhuniyo sāvikā honti …
senior nuns,

majjhimā cassa bhikkhuniyo sāvikā honti …
middle nuns,

navā cassa bhikkhuniyo sāvikā honti …
junior nuns,

upāsakā cassa sāvakā honti … gihī odātavasanā brahmacārino.
celibate laymen,

Upāsakā cassa sāvakā honti gihī odātavasanā kāmabhogino …
laymen enjoying sensual pleasures,

upāsikā cassa sāvikā honti gihiniyo odātavasanā brahmacāriniyo …
celibate laywomen,

upāsikā cassa sāvikā honti gihiniyo odātavasanā kāmabhoginiyo …
laywomen enjoying sensual pleasures,

brahmacariyañcassa hoti iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ, lābhaggappattañca yasaggappattañca.
and the spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans, and it has reached the peak of material things and fame,

Evaṁ taṁ brahmacariyaṁ paripūraṁ hoti tenaṅgena.
then that spiritual path is complete in that respect.

Ahaṁ kho pana, cunda, etarahi satthā loke uppanno arahaṁ sammāsambuddho.
I, Cunda, am a teacher who has arisen in the world today, perfected and fully awakened.

Dhammo ca svākkhāto suppavedito niyyāniko upasamasaṁvattaniko sammāsambuddhappavedito.
The teaching is well explained and well propounded, emancipating, leading to peace, proclaimed by someone who is fully awakened.

Viññāpitatthā ca me sāvakā saddhamme, kevalañca tesaṁ paripūraṁ brahmacariyaṁ āvikataṁ uttānīkataṁ sabbasaṅgāhapadakataṁ sappāṭihīrakataṁ yāva devamanussehi suppakāsitaṁ.
My disciples have been educated in the meaning of that good teaching. And the spiritual practice that’s entirely full and pure has been disclosed and revealed to them with all its collected sayings, with its demonstrable basis, well proclaimed wherever there are gods and humans.

Ahaṁ kho pana, cunda, etarahi satthā thero rattaññū cirapabbajito addhagato vayoanuppatto.
I am a teacher today who is senior, long standing, long gone forth, advanced in years, and have reached the final stage of life.

Santi kho pana me, cunda, etarahi therā bhikkhū sāvakā honti viyattā vinītā visāradā pattayogakkhemā.
I have today disciples who are competent senior monks,

Alaṁ samakkhātuṁ saddhammassa, alaṁ uppannaṁ parappavādaṁ sahadhammehi suniggahitaṁ niggahetvā sappāṭihāriyaṁ dhammaṁ desetuṁ.

Santi kho pana me, cunda, etarahi majjhimā bhikkhū sāvakā …
middle monks,

santi kho pana me, cunda, etarahi navā bhikkhū sāvakā …
junior monks,

santi kho pana me, cunda, etarahi therā bhikkhuniyo sāvikā …
senior nuns,

santi kho pana me, cunda, etarahi majjhimā bhikkhuniyo sāvikā …
middle nuns,

santi kho pana me, cunda, etarahi navā bhikkhuniyo sāvikā …
junior nuns,

santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā brahmacārino …
celibate laymen,

santi kho pana me, cunda, etarahi upāsakā sāvakā gihī odātavasanā kāmabhogino …
laymen enjoying sensual pleasures,

santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā brahmacāriniyo …
celibate laywomen,

santi kho pana me, cunda, etarahi upāsikā sāvikā gihiniyo odātavasanā kāmabhoginiyo …
and laywomen enjoying sensual pleasures.

etarahi kho pana me, cunda, brahmacariyaṁ iddhañceva phītañca vitthārikaṁ bāhujaññaṁ puthubhūtaṁ yāva devamanussehi suppakāsitaṁ.
Today my spiritual path is successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

Yāvatā kho, cunda, etarahi satthāro loke uppannā, nāhaṁ, cunda, aññaṁ ekasatthārampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāhaṁ.
Of all the teachers in the world today, Cunda, I don’t see even a single one who has reached the peak of material things and fame like me.

Yāvatā kho pana, cunda, etarahi saṅgho vā gaṇo vā loke uppanno;
Of all the spiritual communities and groups in the world today, Cunda, I don’t see even a single one who has reached the pinnacle of material things and fame like the mendicant Saṅgha.

nāhaṁ, cunda, aññaṁ ekasaṅghampi samanupassāmi evaṁlābhaggayasaggappattaṁ yatharivāyaṁ, cunda, bhikkhusaṅgho.

Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:
And if there’s any spiritual path of which it may be rightly said that

‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.
it’s endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded,

Idameva taṁ sammā vadamāno vadeyya:
it’s of this spiritual path that this should be said.

‘sabbākārasampannaṁ …pe… suppakāsitan’ti.

Udako sudaṁ, cunda, rāmaputto evaṁ vācaṁ bhāsati:
Uddaka son of Rāma used to say:

‘passaṁ na passatī’ti.
‘Seeing, one does not see.’

Kiñca passaṁ na passatīti?
But seeing what does one not see?

Khurassa sādhunisitassa talamassa passati, dhārañca khvassa na passati.
You can see the blade of a well-sharpened razor, but not the edge.

Idaṁ vuccati:
Thus it is said:

‘passaṁ na passatī’ti.
‘Seeing, one does not see.’

Yaṁ kho panetaṁ, cunda, udakena rāmaputtena bhāsitaṁ hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ khurameva sandhāya.
But that saying of Uddaka’s is low, crude, ordinary, ignoble, and pointless, as it’s only about a razor.

Yañca taṁ, cunda, sammā vadamāno vadeyya:
If there’s anything of which it may be rightly said:

‘passaṁ na passatī’ti, idameva taṁ sammā vadamāno vadeyya:
‘Seeing, one does not see,’ it’s of this that it should be said.

‘passaṁ na passatī’ti.

Kiñca passaṁ na passatīti?
Seeing what does one not see?

Evaṁ sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitanti, iti hetaṁ passati.
One sees this: a spiritual path endowed with all good qualities, complete in all good qualities, neither too little nor too much, well explained, whole, full, and well propounded.

Idamettha apakaḍḍheyya, evaṁ taṁ parisuddhataraṁ assāti, iti hetaṁ na passati.
One does not see this: anything that, were it to be removed, would make it purer.

Idamettha upakaḍḍheyya, evaṁ taṁ paripūraṁ assāti, iti hetaṁ na passati.
One does not see this: anything that, were it to be added, would make it more complete.

Idaṁ vuccati, cunda:
Thus it is rightly said:

‘passaṁ na passatī’ti.
‘Seeing, one does not see.’

Yaṁ kho taṁ, cunda, sammā vadamāno vadeyya:

‘sabbākārasampannaṁ …pe…

brahmacariyaṁ suppakāsitan’ti.

Idameva taṁ sammā vadamāno vadeyya:

‘sabbākārasampannaṁ sabbākāraparipūraṁ anūnamanadhikaṁ svākkhātaṁ kevalaṁ paripūraṁ brahmacariyaṁ suppakāsitan’ti.

6. Saṅgāyitabbadhamma
6. Teachings Should be Recited in Concert

Tasmātiha, cunda, ye vo mayā dhammā abhiññā desitā, tattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.
So, Cunda, you should all come together and recite in concert, without disputing, those things I have taught you from my direct knowledge, comparing meaning with meaning and phrasing with phrasing, so that this spiritual path may last for a long time. That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

Katame ca te, cunda, dhammā mayā abhiññā desitā, yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ?
And what are those things I have taught from my direct knowledge?

Seyyathidaṁ—cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo.
They are the four kinds of mindfulness meditation, the four right efforts, the four bases of psychic power, the five faculties, the five powers, the seven awakening factors, and the noble eightfold path.

Ime kho te, cunda, dhammā mayā abhiññā desitā.
These are the things I have taught from my own direct knowledge.

Yattha sabbeheva saṅgamma samāgamma atthena atthaṁ byañjanena byañjanaṁ saṅgāyitabbaṁ na vivaditabbaṁ, yathayidaṁ brahmacariyaṁ addhaniyaṁ assa ciraṭṭhitikaṁ, tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

7. Saññāpetabbavidhi
7. Reaching Agreement

Tesañca vo, cunda, samaggānaṁ sammodamānānaṁ avivadamānānaṁ sikkhataṁ aññataro sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose one of those spiritual companions who is training in harmony and mutual appreciation, without disputing, were to recite the teaching in the Saṅgha.

Tatra ce tumhākaṁ evamassa:
Now, you might think,

‘ayaṁ kho āyasmā atthañceva micchā gaṇhāti, byañjanāni ca micchā ropetī’ti.
‘This venerable misconstrues the meaning and mistakes the phrasing.’

Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarāni, imesañca byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
‘Reverend, if this is the meaning, the phrasing may either be this or that: which is more fitting? And if this is the phrasing, the meaning may be either this or that: which is more fitting?’

So ce evaṁ vadeyya:
Suppose they reply,

‘imassa kho, āvuso, atthassa imāneva byañjanāni opāyikatarāni, yā ceva etāni; imesañca byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
‘This phrasing fits the meaning better than that. And this meaning fits the phrasing better than that.’

So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tassa ca atthassa tesañca byañjanānaṁ nisantiyā.
Without flattering or rebuking them, you should carefully convince them by examining that meaning and that phrasing.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.

Tatra ce tumhākaṁ evamassa:
Now, you might think,

‘ayaṁ kho āyasmā atthañhi kho micchā gaṇhāti byañjanāni sammā ropetī’ti.
‘This venerable misconstrues the meaning but gets the phrasing right.’

Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ, anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imesaṁ nu kho, āvuso, byañjanānaṁ ayaṁ vā attho eso vā attho katamo opāyikataro’ti?
‘Reverend, if this is the phrasing, the meaning may be either this or that: which is more fitting?’

So ce evaṁ vadeyya:
Suppose they reply,

‘imesaṁ kho, āvuso, byañjanānaṁ ayameva attho opāyikataro, yā ceva eso’ti.
‘This meaning fits the phrasing better than that.’

So neva ussādetabbo na apasādetabbo, anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tasseva atthassa nisantiyā.
Without flattering or rebuking, you should carefully convince them by examining that meaning.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.

Tatra ce tumhākaṁ evamassa:
Now, you might think,

‘ayaṁ kho āyasmā atthañhi kho sammā gaṇhāti byañjanāni micchā ropetī’ti.
‘This venerable construes the meaning correctly but mistakes the phrasing.’

Tassa neva abhinanditabbaṁ na paṭikkositabbaṁ; anabhinanditvā appaṭikkositvā so evamassa vacanīyo:
You should neither approve nor dismiss them, but say,

‘imassa nu kho, āvuso, atthassa imāni vā byañjanāni etāni vā byañjanāni katamāni opāyikatarānī’ti?
‘Reverend, if this is the meaning, the phrasing may be either this or that: which is more fitting?’

So ce evaṁ vadeyya:
Suppose they reply,

‘imassa kho, āvuso, atthassa imāneva byañjanāni opayikatarāni, yā ceva etānī’ti.
‘This phrasing fits the meaning better than that.’

So neva ussādetabbo na apasādetabbo; anussādetvā anapasādetvā sveva sādhukaṁ saññāpetabbo tesaññeva byañjanānaṁ nisantiyā.
Without flattering or rebuking, you should carefully convince them by examining that phrasing.

Aparopi ce, cunda, sabrahmacārī saṅghe dhammaṁ bhāseyya.
Suppose another spiritual companion were to recite the teaching in the Saṅgha.

Tatra ce tumhākaṁ evamassa:
Now, you might think,

‘ayaṁ kho āyasmā atthañceva sammā gaṇhāti byañjanāni ca sammā ropetī’ti.
‘This venerable construes the meaning correctly and gets the phrasing right.’

Tassa ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ;
Saying ‘Good!’ you should express approval and appreciation of that mendicant’s statement,

tassa ‘sādhū’ti bhāsitaṁ abhinanditvā anumoditvā so evamassa vacanīyo:
and then say to them,

‘lābhā no, āvuso, suladdhaṁ no, āvuso,
‘We are fortunate, reverend, so very fortunate

ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ passāma evaṁ atthupetaṁ byañjanupetan’ti.
to see a venerable such as yourself, so well-versed in the meaning and the phrasing, as one of our spiritual companions!’

8. Paccayānuññātakāraṇa
8. The Reasons for Allowing Requisites

Na vo ahaṁ, cunda, diṭṭhadhammikānaṁyeva āsavānaṁ saṁvarāya dhammaṁ desemi.
Cunda, I do not teach you solely for restraining defilements that affect the present life.

Na panāhaṁ, cunda, samparāyikānaṁyeva āsavānaṁ paṭighātāya dhammaṁ desemi.
Nor do I teach solely for protecting against defilements that affect lives to come.

Diṭṭhadhammikānaṁ cevāhaṁ, cunda, āsavānaṁ saṁvarāya dhammaṁ desemi;
I teach both for restraining defilements that affect the present life and

samparāyikānañca āsavānaṁ paṭighātāya.
protecting against defilements that affect lives to come.

Tasmātiha, cunda, yaṁ vo mayā cīvaraṁ anuññātaṁ, alaṁ vo taṁ
And that’s why I have allowed robes for you that suffice

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva hirikopīnapaṭicchādanatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; and for covering up the private parts.

Yo vo mayā piṇḍapāto anuññāto, alaṁ vo so
I have allowed almsfood for you that suffices

yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati anavajjatā ca phāsuvihāro ca.
only to sustain this body, avoid harm, and support spiritual practice; so that you will put an end to old discomfort and not give rise to new discomfort, and will keep on living blamelessly and at ease.

Yaṁ vo mayā senāsanaṁ anuññātaṁ, alaṁ vo taṁ
I have allowed lodgings for you that suffice

yāvadeva sītassa paṭighātāya, uṇhassa paṭighātāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ paṭighātāya, yāvadeva utuparissayavinodanapaṭisallānārāmatthaṁ.
only for the sake of warding off cold and heat; for warding off the touch of flies, mosquitoes, wind, sun, and reptiles; to shelter from harsh weather and to enjoy retreat.

Yo vo mayā gilānapaccayabhesajjaparikkhāro anuññāto, alaṁ vo so
I have allowed medicines and supplies for the sick for you that suffice

yāvadeva uppannānaṁ veyyābādhikānaṁ vedanānaṁ paṭighātāya abyāpajjaparamatāya.
only for the sake of warding off the pains of illness and to promote good health.

9. Sukhallikānuyoga
9. Indulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘sukhallikānuyogamanuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure.’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘katamo so, āvuso, sukhallikānuyogo?
‘What is that indulgence in pleasure?

Sukhallikānuyogā hi bahū anekavihitā nānappakārakā’ti.
For there are many different kinds of indulgence in pleasure.’

Cattārome, cunda, sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
These four kinds of indulgence in pleasure, Cunda, are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Katame cattāro?
What four?

Idha, cunda, ekacco bālo pāṇe vadhitvā vadhitvā attānaṁ sukheti pīṇeti.
It’s when some fool makes themselves happy and pleased by killing living creatures.

Ayaṁ paṭhamo sukhallikānuyogo.
This is the first kind of indulgence in pleasure.

Puna caparaṁ, cunda, idhekacco adinnaṁ ādiyitvā ādiyitvā attānaṁ sukheti pīṇeti.
Furthermore, someone makes themselves happy and pleased by theft.

Ayaṁ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.

Puna caparaṁ, cunda, idhekacco musā bhaṇitvā bhaṇitvā attānaṁ sukheti pīṇeti.
Furthermore, someone makes themselves happy and pleased by lying.

Ayaṁ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.

Puna caparaṁ, cunda, idhekacco pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti.
Furthermore, someone amuses themselves, supplied and provided with the five kinds of sensual stimulation.

Ayaṁ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti.
These are the four kinds of indulgence in pleasure that are low, crude, ordinary, ignoble, and pointless. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’

Te vo ‘mā hevaṁ’ tissu vacanīyā.
They should be told, ‘Not so!’

Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.
It isn’t right to say that about you; it misrepresents you with an untruth.

Cattārome, cunda, sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
Cunda, these four kinds of indulgence in pleasure lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Katame cattāro?
What four?

Idha, cunda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
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.

Ayaṁ paṭhamo sukhallikānuyogo.
This is the first kind of indulgence in pleasure.

Puna caparaṁ, cunda, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati.
Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption. It has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

Ayaṁ dutiyo sukhallikānuyogo.
This is the second kind of indulgence in pleasure.

Puna caparaṁ, cunda, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati.
Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption. They meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Ayaṁ tatiyo sukhallikānuyogo.
This is the third kind of indulgence in pleasure.

Puna caparaṁ, cunda, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a mendicant enters and remains in the fourth absorption. It is without pleasure or pain, with pure equanimity and mindfulness.

Ayaṁ catuttho sukhallikānuyogo.
This is the fourth kind of indulgence in pleasure.

Ime kho, cunda, cattāro sukhallikānuyogā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattanti.
These are the four kinds of indulgence in pleasure which lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘ime cattāro sukhallikānuyoge anuyuttā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan live indulging in pleasure in these four ways.’

Te vo ‘evaṁ’ tissu vacanīyā.
They should be told, ‘Exactly so!’

Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.
It’s right to say that about you; it doesn’t misrepresent you with an untruth.

10. Sukhallikānuyogānisaṁsa
10. The Benefits of Indulgence in Pleasure

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘ime panāvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ kati phalāni katānisaṁsā pāṭikaṅkhā’ti?
‘How many fruits and benefits may be expected by those who live indulging in pleasure in these four ways?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ cattāri phalāni cattāro ānisaṁsā pāṭikaṅkhā.
‘Four benefits may be expected by those who live indulging in pleasure in these four ways.

Katame cattāro?
What four?

Idhāvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
Firstly, with the ending of three fetters a mendicant becomes a stream-enterer, not liable to be reborn in the underworld, bound for awakening.

Idaṁ paṭhamaṁ phalaṁ, paṭhamo ānisaṁso.
This is the first fruit and benefit.

Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti.
Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering.

Idaṁ dutiyaṁ phalaṁ, dutiyo ānisaṁso.
This is the second fruit and benefit.

Puna caparaṁ, āvuso, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī anāvattidhammo tasmā lokā.
Furthermore, with the ending of the five lower fetters, a mendicant is reborn spontaneously and will become extinguished there, not liable to return from that world.

Idaṁ tatiyaṁ phalaṁ, tatiyo ānisaṁso.
This is the third fruit and benefit.

Puna caparaṁ, āvuso, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Furthermore, a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.

Idaṁ catutthaṁ phalaṁ catuttho ānisaṁso.
This is the fourth fruit and benefit.

Ime kho, āvuso, cattāro sukhallikānuyoge anuyuttānaṁ viharataṁ imāni cattāri phalāni, cattāro ānisaṁsā pāṭikaṅkhā’ti.
These four benefits may be expected by those who live indulging in pleasure in these four ways.’

11. Khīṇāsavaabhabbaṭhāna
11. Things Impossible for the Perfected

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘aṭṭhitadhammā samaṇā sakyaputtiyā viharantī’ti.
‘The ascetics who follow the Sakyan are fickle.’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
‘Reverends, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.

Seyyathāpi, āvuso, indakhīlo vā ayokhīlo vā gambhīranemo sunikhāto acalo asampavedhī;
Suppose there was a boundary pillar or an iron pillar with deep foundations, firmly embedded, imperturbable and unshakable.

evameva kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sāvakānaṁ dhammā desitā paññattā yāvajīvaṁ anatikkamanīyā.
In the same way, these things have been taught and pointed out for his disciples by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha, not to be transgressed so long as life lasts.

Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so nava ṭhānāni ajjhācarituṁ.
A mendicant who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—can’t transgress in nine respects.

Abhabbo, āvuso, khīṇāsavo bhikkhu sañcicca pāṇaṁ jīvitā voropetuṁ; abhabbo khīṇāsavo bhikkhu adinnaṁ theyyasaṅkhātaṁ ādiyituṁ; abhabbo khīṇāsavo bhikkhu methunaṁ dhammaṁ paṭisevituṁ; abhabbo khīṇāsavo bhikkhu sampajānamusā bhāsituṁ; abhabbo khīṇāsavo bhikkhu sannidhikārakaṁ kāme paribhuñjituṁ, seyyathāpi pubbe āgārikabhūto; abhabbo khīṇāsavo bhikkhu chandāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu dosāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu mohāgatiṁ gantuṁ; abhabbo khīṇāsavo bhikkhu bhayāgatiṁ gantuṁ.
A mendicant with defilements ended can’t deliberately take the life of a living creature, take something with the intention to steal, have sex, tell a deliberate lie, or store up goods for their own enjoyment like they used to as a lay person. And they can’t make decisions prejudiced by favoritism, hostility, stupidity, or cowardice.

Yo so, āvuso, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, abhabbo so imāni nava ṭhānāni ajjhācaritun’ti.
A mendicant who is perfected can’t transgress in these nine respects.’

12. Pañhābyākaraṇa
12. Questions and Answers

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘atītaṁ kho addhānaṁ ārabbha samaṇo gotamo atīrakaṁ ñāṇadassanaṁ paññapeti, no ca kho anāgataṁ addhānaṁ ārabbha atīrakaṁ ñāṇadassanaṁ paññapeti, tayidaṁ kiṁsu tayidaṁ kathaṁsū’ti?
‘The ascetic Gotama demonstrates boundless knowledge and vision of the past, but not of the future. What’s up with that?’

Te ca aññatitthiyā paribbājakā aññavihitakena ñāṇadassanena aññavihitakaṁ ñāṇadassanaṁ paññapetabbaṁ maññanti yathariva bālā abyattā.
Those wanderers, like incompetent fools, seem to imagine that one kind of knowledge and vision can be demonstrated by means of another kind of knowledge and vision.

Atītaṁ kho, cunda, addhānaṁ ārabbha tathāgatassa satānusāriñāṇaṁ hoti;
Regarding the past, the Realized One has knowledge stemming from memory.

so yāvatakaṁ ākaṅkhati tāvatakaṁ anussarati.
He recollects as far as he wants.

Anāgatañca kho addhānaṁ ārabbha tathāgatassa bodhijaṁ ñāṇaṁ uppajjati:
Regarding the future, the Realized One has the knowledge born of awakening:

‘ayamantimā jāti, natthi dāni punabbhavo’ti.
‘This is my last rebirth; now there’ll be no more future lives.’

Atītañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.
If a question about the past is untrue, false, and pointless, the Realized One does not reply.

Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.
If a question about the past is true and correct, but pointless, he does not reply.

Atītañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.
If a question about the past is true, correct, and beneficial, he knows the right time to reply.

Anāgatañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti …pe… tassa pañhassa veyyākaraṇāya.
And the Realized One replies to questions about the future or the present in the same way.

Paccuppannañcepi, cunda, hoti abhūtaṁ atacchaṁ anatthasaṁhitaṁ, na taṁ tathāgato byākaroti.

Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ anatthasaṁhitaṁ, tampi tathāgato na byākaroti.

Paccuppannañcepi, cunda, hoti bhūtaṁ tacchaṁ atthasaṁhitaṁ, tatra kālaññū tathāgato hoti tassa pañhassa veyyākaraṇāya.

Iti kho, cunda, atītānāgatapaccuppannesu dhammesu tathāgato kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, tasmā ‘tathāgato’ti vuccati.
And so the Realized One has speech that’s well-timed, true, meaningful, in line with the teaching and training. That’s why he’s called the ‘Realized One’.

Yañca kho, cunda, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ tathāgatena abhisambuddhaṁ,
In this world—with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One.

tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.

Yañca, cunda, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati. Sabbaṁ taṁ tatheva hoti no aññathā,
From the night when the Realized One understands the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise.

tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.

Yathāvādī, cunda, tathāgato tathākārī, yathākārī tathāvādī.
The Realized One does as he says, and says as he does.

Iti yathāvādī tathākārī, yathākārī tathāvādī, tasmā ‘tathāgato’ti vuccati.
Since this is so, that’s why he’s called the ‘Realized One’.

Sadevake loke, cunda, samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthudaso vasavattī, tasmā ‘tathāgato’ti vuccati.
In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power.

13. Abyākataṭṭhāna
13. The Undeclared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Is this your view: “A Realized One exists after death. This is the only truth, anything else is futile”?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘Reverend, this has not been declared by the Buddha.’

“hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,

‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One doesn’t exist after death. This is the only truth, anything else is futile”?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘etampi kho, āvuso, bhagavatā abyākataṁ:
‘This too has not been declared by the Buddha.’

“na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,

‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One both exists and doesn’t exist after death. This is the only truth, anything else is futile”?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘abyākataṁ kho etaṁ, āvuso, bhagavatā:
‘This too has not been declared by the Buddha.’

“hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,

‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?
‘Then is this your view: “A Realized One neither exists nor doesn’t exist after death. This is the only truth, anything else is futile”?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘etampi kho, āvuso, bhagavatā abyākataṁ:
‘This too has not been declared by the Buddha.’

“neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”’ti.

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,

‘kasmā panetaṁ, āvuso, samaṇena gotamena abyākatan’ti?
‘But why has this not been declared by the ascetic Gotama?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘na hetaṁ, āvuso, atthasaṁhitaṁ na dhammasaṁhitaṁ na ādibrahmacariyakaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, tasmā taṁ bhagavatā abyākatan’ti.
‘Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it hasn’t been declared by the Buddha.’

14. Byākataṭṭhāna
14. The Declared Points

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say,

‘kiṁ panāvuso, samaṇena gotamena byākatan’ti?
‘But what has been declared by the ascetic Gotama?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘idaṁ dukkhanti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhasamudayoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhoti kho, āvuso, bhagavatā byākataṁ, ayaṁ dukkhanirodhagāminī paṭipadāti kho, āvuso, bhagavatā byākatan’ti.
‘What has been declared by the Buddha is this: “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.”’

Ṭhānaṁ kho panetaṁ, cunda, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
The wanderers might say,

‘kasmā panetaṁ, āvuso, samaṇena gotamena byākatan’ti?
‘But why has this been declared by the ascetic Gotama?’

Evaṁvādino, cunda, aññatitthiyā paribbājakā evamassu vacanīyā:
You should say to them,

‘etañhi, āvuso, atthasaṁhitaṁ, etaṁ dhammasaṁhitaṁ, etaṁ ādibrahmacariyakaṁ ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. Tasmā taṁ bhagavatā byākatan’ti.
‘Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That’s why it has been declared by the Buddha.’

15. Pubbantasahagatadiṭṭhinissaya
15. Views of the Past

Yepi te, cunda, pubbantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
Cunda, I have explained to you as they should be explained the views that some rely on regarding the past.

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
Shall I explain them to you in the wrong way?

Yepi te, cunda, aparantasahagatā diṭṭhinissayā, tepi vo mayā byākatā, yathā te byākātabbā.
I have explained to you as they should be explained the views that some rely on regarding the future.

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
Shall I explain them to you in the wrong way?

Katame ca te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
What are the views that some rely on regarding the past?

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

Santi kho, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:

‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
‘The self and the cosmos are eternal. This is the only truth, anything else is futile.’

Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:

‘asassato attā ca loko ca …pe…
‘The self and the cosmos are not eternal,

sassato ca asassato ca attā ca loko ca …
or both eternal and not eternal,

neva sassato nāsassato attā ca loko ca …
or neither eternal nor not eternal.

sayaṅkato attā ca loko ca …
The self and the cosmos are made by oneself,

paraṅkato attā ca loko ca …
or made by another,

sayaṅkato ca paraṅkato ca attā ca loko ca …
or made by both oneself and another,

asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan’ti.
or they have arisen by chance, not made by oneself or another.

‘Sassataṁ sukhadukkhaṁ …
Pleasure and pain are eternal,

asassataṁ sukhadukkhaṁ …
or not eternal,

sassatañca asassatañca sukhadukkhaṁ …
or both eternal and not eternal,

nevasassataṁ nāsassataṁ sukhadukkhaṁ …
or neither eternal nor not eternal.

sayaṅkataṁ sukhadukkhaṁ …
Pleasure and pain are made by oneself,

paraṅkataṁ sukhadukkhaṁ …
or made by another,

sayaṅkatañca paraṅkatañca sukhadukkhaṁ …
or made by both oneself and another,

asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.
or they have arisen by chance, not made by oneself or another. This is the only truth, anything else is futile.’

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins whose view is that

‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.
the self and the cosmos are eternal,

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
and say,

‘atthi nu kho idaṁ, āvuso, vuccati:
‘Reverends, is this what you say,

“sassato attā ca loko cā”’ti?
“The self and the cosmos are eternal”?’

Yañca kho te evamāhaṁsu:
But when they say, ‘Yes!

‘idameva saccaṁ moghamaññan’ti.
This is the only truth, anything else is futile,’

Taṁ tesaṁ nānujānāmi.
I don’t acknowledge that.

Taṁ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have different opinions on this topic.

Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own, still less superior.

Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Rather, I am the one who is superior when it comes to the higher exposition.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.

‘asassato attā ca loko ca …

sassato ca asassato ca attā ca loko ca …

nevasassato nāsassato attā ca loko ca …

sayaṅkato attā ca loko ca …

paraṅkato attā ca loko ca …

sayaṅkato ca paraṅkato ca attā ca loko ca …

asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca …

sassataṁ sukhadukkhaṁ …

asassataṁ sukhadukkhaṁ …

sassatañca asassatañca sukhadukkhaṁ …

nevasassataṁ nāsassataṁ sukhadukkhaṁ …

sayaṅkataṁ sukhadukkhaṁ …

paraṅkataṁ sukhadukkhaṁ …

sayaṅkatañca paraṅkatañca sukhadukkhaṁ …

asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘atthi nu kho idaṁ, āvuso, vuccati:

“asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhan”’ti?

Yañca kho te evamāhaṁsu:

‘idameva saccaṁ moghamaññan’ti.

Taṁ tesaṁ nānujānāmi.
And in each case, I don’t acknowledge that.

Taṁ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have different opinions on this topic.

Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own, still less superior.

Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Rather, I am the one who is superior when it comes to the higher exposition.

Ime kho te, cunda, pubbantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
These are the views that some rely on regarding the past.

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

16. Aparantasahagatadiṭṭhinissaya
16. Views of the Future

Katame ca te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
What are the views that some rely on regarding the future?

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?

Santi, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are some ascetics and brahmins who have this doctrine and view:

‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
‘The self is free of disease after death, and formed …

Santi pana, cunda, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:

‘arūpī attā hoti …
or formless …

rūpī ca arūpī ca attā hoti …
or both formed and formless …

nevarūpī nārūpī attā hoti …
or neither formed nor formless …

saññī attā hoti …
or percipient …

asaññī attā hoti …
or non-percipient …

nevasaññīnāsaññī attā hoti …
or neither percipient nor non-percipient …

attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, anything else is futile.’

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins whose view is that,

‘rūpī attā hoti arogo paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.
‘The self is formed and free of disease after death,’

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
and say,

‘atthi nu kho idaṁ, āvuso, vuccati:
‘Reverends, is this what you say,

“rūpī attā hoti arogo paraṁ maraṇā”’ti?
“The self is formed and free of disease after death”?’

Yañca kho te evamāhaṁsu:
But when they say, ‘Yes!

‘idameva saccaṁ moghamaññan’ti.
This is the only truth, anything else is futile,’

Taṁ tesaṁ nānujānāmi.
I don’t acknowledge that.

Taṁ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have different opinions on this topic.

Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi kuto bhiyyo.
I don’t see any such expositions that are equal to my own, still less superior.

Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Rather, I am the one who is superior when it comes to the higher exposition.

Tatra, cunda, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
Regarding this, I go up to the ascetics and brahmins who assert all the other views as described above.

‘arūpī attā hoti …

rūpī ca arūpī ca attā hoti …

nevarūpīnārūpī attā hoti …

saññī attā hoti …

asaññī attā hoti …

nevasaññīnāsaññī attā hoti …

attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.

Tyāhaṁ upasaṅkamitvā evaṁ vadāmi:

‘atthi nu kho idaṁ, āvuso, vuccati:

“attā ucchijjati vinassati na hoti paraṁ maraṇā”’ti?

Yañca kho te, cunda, evamāhaṁsu:

‘idameva saccaṁ moghamaññan’ti.

Taṁ tesaṁ nānujānāmi.
And in each case, I don’t acknowledge that.

Taṁ kissa hetu?
Why is that?

Aññathāsaññinopi hettha, cunda, santeke sattā.
Because there are beings who have different opinions on this topic.

Imāyapi kho ahaṁ, cunda, paññattiyā neva attanā samasamaṁ samanupassāmi, kuto bhiyyo.
I don’t see any such expositions that are equal to my own, still less superior.

Atha kho ahameva tattha bhiyyo yadidaṁ adhipaññatti.
Rather, I am the one who is superior when it comes to the higher exposition.

Ime kho te, cunda, aparantasahagatā diṭṭhinissayā, ye vo mayā byākatā, yathā te byākātabbā.
These are the views that some rely on regarding the future, which I have explained to you as they should be explained.

Yathā ca te na byākātabbā, kiṁ vo ahaṁ te tathā byākarissāmi?
Shall I explain them to you in the wrong way?

Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya evaṁ mayā cattāro satipaṭṭhānā desitā paññattā.
I have taught and pointed out the four kinds of mindfulness meditation for giving up and going beyond all these views of the past and the future.

Katame cattāro?
What four?

Idha, cunda, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Vedanāsu vedanānupassī …pe…
They meditate observing an aspect of feelings …

citte cittānupassī …pe…
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ.
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

Imesañca, cunda, pubbantasahagatānaṁ diṭṭhinissayānaṁ imesañca aparantasahagatānaṁ diṭṭhinissayānaṁ pahānāya samatikkamāya. Evaṁ mayā ime cattāro satipaṭṭhānā desitā paññattā”ti.
These are the four kinds of mindfulness meditation that I have taught for giving up and going beyond all these views of the past and the future.”

Tena kho pana samayena āyasmā upavāṇo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno.
Now at that time Venerable Upavāna was standing behind the Buddha fanning him.

Atha kho āyasmā upavāṇo bhagavantaṁ etadavoca:
He said to the Buddha,

“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!

Pāsādiko vatāyaṁ, bhante, dhammapariyāyo;
This exposition of the teaching is impressive, sir,

supāsādiko vatāyaṁ, bhante, dhammapariyāyo, ko nāmāyaṁ, bhante, dhammapariyāyo”ti?
it is very impressive. Sir, what is the name of this exposition of the teaching?”

“Tasmātiha tvaṁ, upavāṇa, imaṁ dhammapariyāyaṁ ‘pāsādiko’ tveva naṁ dhārehī”ti.
“Well then, Upavāna, you may remember this exposition of the teaching as ‘The Impressive Discourse’.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā upavāṇo bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Upavāna approved what the Buddha said.

Pāsādikasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.