Majjhima Nikāya 17

Translators: sujato

Middle Discourses 17

Vanapatthasutta

Jungle Thickets

Evaṁ me sutaṁ—
So I have heard.

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

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi,
“Mendicants, I will teach you an exposition about jungle thickets.

taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen and apply your mind well, I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.
“Mendicants, take the case of a mendicant who lives close by a jungle thicket.

Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti.
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.’

Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.
That mendicant should leave that jungle thicket that very time of night or day; they should not stay there.

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.
Take another case of a mendicant who lives close by a jungle thicket.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
But the necessities of life are easy to come by.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
‘While living close by this jungle thicket, my mindfulness does not become established …

Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick.

Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.
Moreover, while living close by this jungle thicket, my mindfulness does not become established …’

Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ.
That mendicant should, after appraisal, leave that jungle thicket; they should not stay there.

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.
Take another case of a mendicant who lives close by a jungle thicket.

Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect:

‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi.

Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
‘While living close by this jungle thicket, my mindfulness becomes established …

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti.
But the necessities of life are hard to come by.

Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito.
But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick.

Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.
Moreover, while living close by this jungle thicket, my mindfulness becomes established …’

Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.
That mendicant should, after appraisal, stay in that jungle thicket; they should not leave.

Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati.
Take another case of a mendicant who lives close by a jungle thicket.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
‘While living close by this jungle thicket, my mindfulness becomes established …

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti.
And the necessities of life are easy to come by.’

Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ.
That mendicant should stay in that jungle thicket for the rest of their life; they should not leave.

Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe…
Take the case of a mendicant who lives supported by a village …

aññataraṁ nigamaṁ upanissāya viharati …pe…
town …

aññataraṁ nagaraṁ upanissāya viharati …pe…
city …

aññataraṁ janapadaṁ upanissāya viharati …pe…
country …

aññataraṁ puggalaṁ upanissāya viharati.
an individual.

Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti.
As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi.
‘… my mindfulness does not become established …

Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo.
That mendicant should leave that person at any time of the day or night, without taking leave; they should not follow them. …

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.
Take another case of a mendicant who lives supported by an individual.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti.
But the necessities of life are easy to come by.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti.

Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo.
That mendicant should, after appraisal, leave that person having taken leave; they should not follow them. …

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.
Take another case of a mendicant who lives supported by an individual.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi.
‘… my mindfulness becomes established …

Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti.

Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ.
That mendicant should, after appraisal, follow that person; they should not leave.

Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati.
Take another case of a mendicant who lives supported by an individual.

Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti.
As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke.

Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti.
And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by.

Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ:
That mendicant should reflect:

Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti.
That mendicant should follow that person for the rest of their life; they should not leave them, even if sent away.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.

Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.