Majjhima Nikāya 122

Translators: sujato

Middle Discourses 122

Mahāsuññatasutta

The Longer Discourse on Emptiness

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi.
Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms.

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.
He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s meditation.

Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti.
Now at that time many resting places had been spread out at Kāḷakhemaka’s dwelling.

Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni.
The Buddha saw this,

Disvāna bhagavato etadahosi:
and wondered,

“sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
“Many resting places have been spread out;

Sambahulā nu kho idha bhikkhū viharantī”ti.
are there many mendicants living here?”

Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti.
Now at that time Venerable Ānanda, together with many other mendicants, was making robes in Ghaṭa the Sakyan’s dwelling.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭa’s dwelling, where he sat on the seat spread out

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi:
and said to Venerable Ānanda,

“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
“Many resting places have been spread out at Kāḷakhemaka’s dwelling;

Sambahulā nu kho ettha bhikkhū viharantī”ti?
are many mendicants living there?”

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.

Sambahulā bhikkhū ettha viharanti.
“Indeed there are, sir.

Cīvarakārasamayo no, bhante, vattatī”ti.
It’s currently the time for making robes.”

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito.
“Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati.
It’s quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati.
Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable.

Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it.

Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—
But the Realized One woke up to this meditation, namely

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ.
to enter and remain in emptiness internally by not focusing on any signs.

Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā.
Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their ministers, monastics of other religions and their disciples go to visit him.

Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.
In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, he invariably gives each of them a talk emphasizing the topic of dismissal.

Tasmātihānanda, bhikkhu cepi ākaṅkheyya:
Therefore, if a mendicant might wish:

‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
‘May I enter and remain in emptiness internally!’ So they should still, settle, unify, and immerse their mind in samādhi internally.

Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?
And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally?

Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe…
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …

dutiyaṁ jhānaṁ …
second absorption …

tatiyaṁ jhānaṁ …
third absorption …

catutthaṁ jhānaṁ upasampajja viharati.
fourth absorption.

Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.
That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally.

So ajjhattaṁ suññataṁ manasi karoti.
They focus on emptiness internally,

Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
but their mind isn’t secure, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘I am focusing on emptiness internally, but my mind isn’t secure, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

So bahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness externally …

so ajjhattabahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness internally and externally …

so āneñjaṁ manasi karoti.
They focus on the imperturbable,

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati.
but their mind isn’t secure, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti.
‘I am focusing on the imperturbable internally, but my mind isn’t secure, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally using the same meditation subject as a basis of immersion that they used before.

So ajjhattaṁ suññataṁ manasi karoti.
They focus on emptiness internally,

Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
and their mind is secure, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.
‘I am focusing on emptiness internally, and my mind is secure, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

So bahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness externally …

so ajjhattabahiddhā suññataṁ manasi karoti …pe…
They focus on emptiness internally and externally …

so āneñjaṁ manasi karoti.
They focus on the imperturbable,

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.
and their mind is secure, confident, settled, and decided.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti.
‘I am focusing on the imperturbable, and my mind is secure, confident, settled, and decided.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati:
While a mendicant is practicing such meditation, if their mind inclines to walking, they walk, thinking:

‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati:
While a mendicant is practicing such meditation, if their mind inclines to standing, they stand, thinking:

‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati:
While a mendicant is practicing such meditation, if their mind inclines to sitting, they sit, thinking:

‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati:
While a mendicant is practicing such meditation, if their mind inclines to lying down, they lie down, thinking:

‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti.
‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so:
While a mendicant is practicing such meditation, if their mind inclines to talking, they think:

‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti.
‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti.
‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so:
While a mendicant is practicing such meditation, if their mind inclines to thinking, they think:

‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti.
‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti.
‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Pañca kho ime, ānanda, kāmaguṇā.
There are these five kinds of sensual stimulation.

Katame pañca?
What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā,
Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing.

sotaviññeyyā saddā …
Sounds known by the ear …

ghānaviññeyyā gandhā …
Smells known by the nose …

jivhāviññeyyā rasā …
Tastes known by the tongue …

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—
Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing.

ime kho, ānanda, pañca kāmaguṇā.
These are the five kinds of sensual stimulation.

Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ:
So you should regularly check your own mind:

‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti?
‘Does my mind take an interest in any of these five kinds of sensual stimulation?’

Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:
Suppose that, upon checking, a mendicant knows this:

‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,
‘My mind does take an interest.’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti.
‘I have not given up desire and greed for the five kinds of sensual stimulation.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti:
But suppose that, upon checking, a mendicant knows this:

‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti,
‘My mind does not take an interest.’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti.
‘I have given up desire and greed for the five kinds of sensual stimulation.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ:
A mendicant should meditate observing rise and fall in these five grasping aggregates:

‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo,
‘Such is form, such is the origin of form, such is the ending of form.

iti vedanā …
Such is feeling …

iti saññā …
Such is perception …

iti saṅkhārā …
Such are choices …

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’

Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati.
As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti:
In that case, they understand:

‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti.
‘I have given up the conceit “I am” regarding the five grasping aggregates.’

Itiha tattha sampajāno hoti.
In this way they are aware of the situation.

Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.
These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One.

Taṁ kiṁ maññasi, ānanda,
What do you think, Ānanda?

kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
For what reason would a disciple value following the Teacher, even if sent away?”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu.
“A disciple should not value following the Teacher for the sake of statements, mixed prose & verse, or discussions.

Taṁ kissa hetu?
Why is that?

Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.
Because for a long time you have learned the teachings, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.
But a disciple should value following the Teacher, even if asked to go away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.

Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.
This being so, Ānanda, there is a peril for the teacher, a peril for the student, and a peril for a spiritual practitioner.

Kathañcānanda, ācariyūpaddavo hoti?
And how is there a peril for the teacher?

Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
It’s when some teacher frequents 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.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While meditating withdrawn, they’re visited by a stream of brahmins and householders of the city and country.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya.
When this happens, they enjoy infatuation, fall into greed, and return to indulgence.

Ayaṁ vuccatānanda, upaddavo ācariyo.
This teacher is said to be imperiled by the teacher’s peril.

Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, ācariyūpaddavo hoti.
That’s how there is a peril for the teacher.

Kathañcānanda, antevāsūpaddavo hoti?
And how is there a peril for the student?

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno
It’s when the student of a teacher, emulating their teacher’s fostering of seclusion,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
frequents 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.

Ayaṁ vuccatānanda, upaddavo antevāsī.
This student is said to be imperiled by the student’s peril.

Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, antevāsūpaddavo hoti.
That’s how there is a peril for the student.

Kathañcānanda, brahmacārūpaddavo hoti?
And how is there a peril for a spiritual practitioner?

Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
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 who wish to train, teacher of gods and humans, awakened, blessed.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
He frequents 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.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca.
While meditating withdrawn, he’s visited by a stream of brahmins and householders of the city and country.

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya.
When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence.

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno
But a disciple of this teacher, emulating their teacher’s fostering of seclusion,

Ayaṁ vuccatānanda, upaddavo brahmacārī.
This spiritual practitioner is said to be imperiled by the spiritual practitioner’s peril.

Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā.
They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
That’s how there is a peril for the spiritual practitioner.

Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
And in this context, Ānanda, as compared to the peril of the teacher or the student, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.
So, Ānanda, treat me as a friend, not as an enemy.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
That will be for your lasting welfare and happiness.

Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya?
And how do disciples treat their Teacher as an enemy, not a friend?

Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
It’s when the Teacher teaches the Dhamma out of kindness and compassion:

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti.
But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction.

Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.
That’s how the disciples treat their Teacher as an enemy, not a friend.

Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya?
And how do disciples treat their Teacher as a friend, not an enemy?

Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya:
It’s when the Teacher teaches the Dhamma out of kindness and compassion:

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti.
‘This is for your welfare. This is for your happiness.’

Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti.
And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction.

Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.
That’s how the disciples treat their Teacher as a friend, not an enemy.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya.
So, Ānanda, treat me as a friend, not as an enemy.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
That will be for your lasting welfare and happiness.

Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte.
I shall not mollycoddle you like a potter with their damp, unfired pots.

Niggayha niggayhāhaṁ, ānanda, vakkhāmi;
I shall speak, correcting you again and again,

pavayha pavayha, ānanda, vakkhāmi.
pressing you again and again.

Yo sāro so ṭhassatī”ti.
The core will stand the test.”

Idamavoca bhagavā.
That is what the Buddha said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
Satisfied, Venerable Ānanda was happy with what the Buddha said.

Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.