With Subha

1.1.1So I have heard. 1.1.1Evaṁ me sutaṁ—1.1.2At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully quenched. Ānanda’s role became more prominent as a leader of the Saṅgha in the years after the Buddha’s passing. This sutta shows the continued propagation of the Buddha’s teachings after his death. 1.1.2ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati.

1.1.3Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī on some business. The same Subha earlier met the Buddha in MN 99 and again in MN 135, where he asked about kamma. His father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasāti. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). | These events suggest a certain, albeit tenuous, timeframe for the significant conversion of influential brahmins initiated by Pokkharasāti in DN 3. Here, Subha is active after the Buddha’s death, suggesting his age is aligned with that of Ānanda, a generation younger than the Buddha. If this is so, Subha’s first meeting with the Buddha would have taken place no earlier than the middle period of his teaching, perhaps twenty years before the Parinibbāna (MN 99). There he mentions Pokkharasāti’s hostility to the claims of ascetics, so this must precede Pokkharasāti’s conversion in DN 3 by a considerable period. If we are on the right track, the conversion of Pokkharasāti, and the events that flowed from that, must have happened late in the Buddha’s career, perhaps in the final decade of his life. 1.1.3Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. 1.2.1Then he addressed a certain young student, 1.2.1Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi: 1.2.2“Here, young student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. 1.2.2“ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 1.2.3[…]1.2.3‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. 1.2.4And then say: 1.2.4Evañca vadehi: 1.3.1‘Sir, please visit the student Subha, Todeyya’s son, at his home out of sympathy.’” 1.3.1‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

1.3.2“Yes, worthy sir,” replied the young student, and did as he was asked. 1.3.2“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. 1.3.3[…]1.3.3Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: 1.3.4[…]1.3.4“subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; 1.3.5[…]1.3.5evañca vadeti: 1.3.6[…]1.3.6‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.

1.4.1When he had spoken, Venerable Ānanda said to him, 1.4.1Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: 1.4.2“It’s not the right time, young student. 1.4.2“akālo kho, māṇavaka. 1.4.3I have drunk a dose of medicine today. Ānanda was getting old. 1.4.3Atthi me ajja bhesajjamattā pītā. 1.4.4But hopefully tomorrow I’ll get a chance to visit him.” 1.4.4Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti.

1.4.5“Yes, worthy sir,” replied the young student. He went back to Subha, and told him what had happened, adding, 1.4.5“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: 1.4.6[…]1.4.6“avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ: 1.4.7[…]1.4.7‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti: 1.4.8[…]1.4.8“sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. 1.4.9[…]1.4.9Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca: 1.4.10[…]1.4.10‘akālo kho, māṇavaka. 1.4.11[…]1.4.11Atthi me ajja bhesajjamattā pītā. 1.4.12[…]1.4.12Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. 1.4.13“This much, sir, I managed to do. At least the worthy Ānanda will take the opportunity to visit tomorrow.” 1.4.13Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti.

1.5.1Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged greetings with him. Cetaka is mentioned only here. The commentary says he was named for his home country of Cetī, which is roughly the modern region of Bundelkhand, about 500 km south-west of Sāvatthī. 1.5.1Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. 1.5.2When the greetings and polite conversation were over, he sat down to one side and said to Ānanda: 1.5.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca:

1.5.3“Worthy Ānanda, you were the worthy Gotama’s attendant. You were close to him, living in his presence. 1.5.3“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī. 1.5.4You ought to know what things the worthy Gotama praised, and in which he encouraged, settled, and grounded all these people. 1.5.4Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 1.5.5What were those things?” 1.5.5Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

1.6.1“Student, the Buddha praised three spectrums of practice, and that’s what he encouraged, settled, and grounded all these people in. 1.6.1“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 1.6.2What three? 1.6.2Katamesaṁ tiṇṇaṁ? 1.6.3The entire spectrum of noble ethics, immersion, and wisdom. What follows has much the same content as DN 2, but arranged under these three heads rather than as successively refined happiness. 1.6.3Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. 1.6.4These are the three spectrums of practice that the Buddha praised.” 1.6.4Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti.

1.6.5.01. The Entire Spectrum of Ethics 1.6.5.01. Sīlakkhandha

1.6.6“But what was that entire spectrum of noble ethics that the Buddha praised?” 1.6.6“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

1.7.1“Student, it’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. 1.7.1“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 1.7.2He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 1.7.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 1.7.3He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. 1.7.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 1.8.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. 1.8.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 1.8.2They gain faith in the Realized One 1.8.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 1.8.3and reflect: 1.8.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 1.8.4‘Life at home is cramped and dirty, life gone forth is wide open. 1.8.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, 1.8.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 1.8.5nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 1.8.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 1.8.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. 1.9.1After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. 1.9.1So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. 1.10.1Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content. 1.10.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

1.11.1And how is a mendicant accomplished in ethics? 1.11.1Kathañca, māṇava, bhikkhu sīlasampanno hoti? 1.11.2It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. 1.11.2Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati.

1.11.3This pertains to their ethics. 1.11.3idampissa hoti sīlasmiṁ.

1.11.4They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. To steal anything of substantial value is an expulsion offence. 1.11.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 1.11.5This pertains to their ethics. 1.11.5Idampissa hoti sīlasmiṁ.

1.11.6They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. Buddhist monastics are forbidden from any form of sexual activity. To engage in penetrative intercourse is an expulsion offence. 1.11.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 1.11.7This pertains to their ethics. 1.11.7Idampissa hoti sīlasmiṁ.

1.12.1They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. While any form of lying is forbidden, if a monastic falsely claims states of enlightenment or deep meditation they are expelled. 1.12.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 1.12.2This pertains to their ethics. 1.12.2Idampissa hoti sīlasmiṁ.

1.12.3They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. 1.12.3Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. 1.12.4This pertains to their ethics. 1.12.4Idampissa hoti sīlasmiṁ.

1.12.5They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. 1.12.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 1.12.6This pertains to their ethics. 1.12.6Idampissa hoti sīlasmiṁ.

1.12.7They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. 1.12.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 1.12.8This pertains to their ethics. 1.12.8Idampissa hoti sīlasmiṁ.

1.13.1They refrain from injuring plants and seeds. 1.13.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 1.13.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 1.13.2ekabhattiko hoti rattūparato virato vikālabhojanā. 1.13.3They refrain from seeing shows of dancing, singing, and music . 1.13.3Naccagītavāditavisūkadassanā paṭivirato hoti. 1.13.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 1.13.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 1.13.5They refrain from high and luxurious beds. To avoid sleeping too much. 1.13.5Uccāsayanamahāsayanā paṭivirato hoti. 1.13.6They refrain from receiving gold and currency, 1.13.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 1.13.7raw grains, 1.13.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 1.13.8raw meat, 1.13.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 1.13.9women and girls, 1.13.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 1.13.10male and female bondservants, 1.13.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 1.13.11goats and sheep, 1.13.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 1.13.12chickens and pigs, 1.13.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 1.13.13elephants, cows, horses, and mares, 1.13.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 1.13.14and fields and land. 1.13.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 1.13.15They refrain from running errands and messages; 1.13.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 1.13.16buying and selling; 1.13.16Kayavikkayā paṭivirato hoti. 1.13.17falsifying weights, metals, or measures; 1.13.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 1.13.18bribery, fraud, cheating, and duplicity; 1.13.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 1.13.19mutilation, murder, abduction, banditry, plunder, and violence. 1.13.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 1.13.20This pertains to their ethics. 1.13.20Idampissa hoti sīlasmiṁ.

1.13.21The shorter section on ethics is finished. 1.13.21Cūḷasīlaṁ niṭṭhitaṁ.

1.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 1.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 1.14.2These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds. 1.14.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 1.14.3This pertains to their ethics. 1.14.3Idampissa hoti sīlasmiṁ.

1.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 1.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 1.15.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 1.15.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 1.15.3They refrain from storing up such goods. 1.15.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 1.15.4This pertains to their ethics. 1.15.4Idampissa hoti sīlasmiṁ.

1.16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 1.16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 1.16.2This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; beauty pageants; pole-acrobatics and bone-washing displays of the corpse-workers; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews. 1.16.2Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ 1.16.3They refrain from such shows. 1.16.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 1.16.4This pertains to their ethics. 1.16.4Idampissa hoti sīlasmiṁ.

1.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 1.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 1.17.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 1.17.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 1.17.3They refrain from such gambling. 1.17.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 1.17.4This pertains to their ethics. 1.17.4Idampissa hoti sīlasmiṁ.

1.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 1.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 1.18.2This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends. 1.18.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 1.18.3They refrain from such bedding. 1.18.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 1.18.4This pertains to their ethics. 1.18.4Idampissa hoti sīlasmiṁ.

1.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 1.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 1.19.2This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes. 1.19.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 1.19.3They refrain from such attirement and adornment. 1.19.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 1.19.4This pertains to their ethics. 1.19.4Idampissa hoti sīlasmiṁ.

1.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 1.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 1.20.2This includes such topics as 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 place. 1.20.2Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ 1.20.3They refrain from such low talk. 1.20.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 1.20.4This pertains to their ethics. 1.20.4Idampissa hoti sīlasmiṁ.

1.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 1.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 1.21.2They say such things as: ‘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!’ 1.21.2Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti 1.21.3They refrain from such argumentative talk. 1.21.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 1.21.4This pertains to their ethics. 1.21.4Idampissa hoti sīlasmiṁ.

1.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 1.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 1.22.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 1.22.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 1.22.3They refrain from such errands. 1.22.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 1.22.4This pertains to their ethics. 1.22.4Idampissa hoti sīlasmiṁ.

1.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in fawning, flattery, hinting, and belittling, and using material things to chase after other material things. They refrain from such fraud and flattery. 1.23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti. 1.23.2This pertains to their ethics. 1.23.2Idampissa hoti sīlasmiṁ.

1.23.3The middle section on ethics is finished. 1.23.3Majjhimasīlaṁ niṭṭhitaṁ.

1.24.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.24.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.24.2This includes such fields as augury, omenology, divining portents, interpreting dreams, divining features of men and women, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, limb-reading; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the lore of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and divining omens from wild animals. 1.24.2Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ 1.24.3They refrain from such low lore, such wrong livelihood. 1.24.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.24.4This pertains to their ethics. 1.24.4Idampissa hoti sīlasmiṁ.

1.25.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.25.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.25.2This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, bows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer. 1.25.2Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ 1.25.3They refrain from such low lore, such wrong livelihood. 1.25.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.25.4This pertains to their ethics. 1.25.4Idampissa hoti sīlasmiṁ.

1.26.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.26.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.26.2This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other. 1.26.2Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati 1.26.3They refrain from such low lore, such wrong livelihood. 1.26.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.26.4This pertains to their ethics. 1.26.4Idampissa hoti sīlasmiṁ.

1.26.5There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.26.5Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.26.6This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery horizon, an earthquake, or thunder in the heavens; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena. 1.26.6Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati 1.26.7They refrain from such low lore, such wrong livelihood. 1.26.7iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.26.8This pertains to their ethics. 1.26.8Idampissa hoti sīlasmiṁ.

1.27.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.27.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.27.2This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as arithmetic, accounting, calculating, poetry, and cosmology. 1.27.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 1.27.3They refrain from such low lore, such wrong livelihood. 1.27.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.27.4This pertains to their ethics. 1.27.4Idampissa hoti sīlasmiṁ.

1.27.5There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.27.5Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 1.27.6This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, treating impacted fetuses, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck. 1.27.6Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 1.27.7They refrain from such low lore, such wrong livelihood. 1.27.7iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.27.8This pertains to their ethics. 1.27.8Idampissa hoti sīlasmiṁ.

1.28.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 1.28.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 1.28.2This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving sipping water and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and herbal bandages. 1.28.2seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho 1.28.3They refrain from such low lore, such wrong livelihood. … 1.28.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.28.4[…]1.28.4Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, 1.28.5[…]1.28.5seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho 1.28.6[…]1.28.6iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 1.28.7This pertains to their ethics. 1.28.7Idampissa hoti sīlasmiṁ.

1.29.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 1.29.1Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 1.29.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 1.29.2Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 1.29.3A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 1.29.3evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 1.29.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. 1.29.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 1.29.5That’s how a mendicant is accomplished in ethics. 1.29.5Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti.

1.30.1This is that entire spectrum of noble ethics that the Buddha praised. 1.30.1Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 1.30.2But there is still more to be done.” 1.30.2Atthi cevettha uttarikaraṇīyan”ti.

1.30.3“It’s incredible, worthy Ānanda, it’s amazing, 1.30.3“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. 1.30.4This entire spectrum of noble ethics is complete, not lacking anything! 1.30.4So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. 1.30.5Such a complete spectrum of ethics cannot be seen among the other ascetics and brahmins. 1.30.5Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. 1.30.6Were other ascetics and brahmins to see such an entire spectrum of noble ethics in themselves, they’d be delighted with just that much: 1.30.6Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: 1.30.7‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ 1.30.7‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. 1.30.8And yet you say: 1.30.8Atha ca pana bhavaṁ ānando evamāha: 1.30.9‘But there is still more to be done.’ 1.30.9‘atthi cevettha uttarikaraṇīyan’”ti.

2.1.02. The Spectrum of Immersion 2.1.02. Samādhikkhandha

2.1.1But what, worthy Ānanda, was that noble spectrum of immersion that the Buddha praised?” While samādhi proper is the deep immersion in meditation, here it is a category that pertains to developing such states. 2.1.1“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

2.2.1“And how, student, does a mendicant guard the sense doors? 2.2.1“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? 2.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 2.2.2Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; 2.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 2.2.3yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 2.2.4When they hear a sound with their ears … 2.2.4Sotena saddaṁ sutvā …pe… 2.2.5When they smell an odor with their nose … 2.2.5ghānena gandhaṁ ghāyitvā … 2.2.6When they taste a flavor with their tongue … 2.2.6jivhāya rasaṁ sāyitvā … 2.2.7When they feel a touch with their body … 2.2.7kāyena phoṭṭhabbaṁ phusitvā … 2.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 2.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; 2.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 2.2.9yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 2.2.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. 2.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 2.2.11That’s how a mendicant guards the sense doors. 2.2.11Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti.

2.3.1And how does a mendicant have mindfulness and situational awareness? 2.3.1Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? 2.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. 2.3.2Idha, māṇava, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. 2.3.3That’s how a mendicant has mindfulness and situational awareness. 2.3.3Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti.

2.4.1And how is a mendicant content? 2.4.1Kathañca, māṇava, bhikkhu santuṭṭho hoti? 2.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 2.4.2Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.4.3They’re like a bird: wherever it flies, wings are its only burden. 2.4.3Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 2.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 2.4.4evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 2.4.5That’s how a mendicant is content. 2.4.5Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti.

2.5.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, 2.5.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato 2.5.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 2.5.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 2.5.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. 2.5.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.

2.6.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. 2.6.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. 2.6.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. 2.6.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. 2.6.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. 2.6.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. 2.6.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. 2.6.4Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. 2.6.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. 2.6.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

2.7.1Suppose a man who has gotten into debt were to apply himself to work, 2.7.1Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. 2.7.2and his efforts proved successful. 2.7.2Tassa te kammantā samijjheyyuṁ. 2.7.3He would pay off the original loan and have enough left over to support his partner. 2.7.3So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 2.7.4Thinking about this, 2.7.4Tassa evamassa: 2.7.5[…]2.7.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 2.7.6[…]2.7.6Tassa me te kammantā samijjhiṁsu. 2.7.7[…]2.7.7Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 2.7.8he’d be filled with joy and happiness. 2.7.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.8.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 2.8.1Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 2.8.2But after some time they’d recover from that illness, and regain their appetite and their strength. 2.8.2So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. 2.8.3Thinking about this, 2.8.3Tassa evamassa: 2.8.4[…]2.8.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. 2.8.5[…]2.8.5Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. 2.8.6they’d be filled with joy and happiness. 2.8.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.9.1Suppose a person was imprisoned in a jail. 2.9.1Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. 2.9.2But after some time they were released from jail, safe and sound, with no loss of wealth. 2.9.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 2.9.3Thinking about this, 2.9.3Tassa evamassa: 2.9.4[…]2.9.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ. 2.9.5[…]2.9.5Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. 2.9.6they’d be filled with joy and happiness. 2.9.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.10.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 2.10.1Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 2.10.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 2.10.2So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. 2.10.3Thinking about this, 2.10.3Tassa evamassa: 2.10.4[…]2.10.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 2.10.5[…]2.10.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 2.10.6they’d be filled with joy and happiness. 2.10.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.11.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 2.11.1Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 2.11.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 2.11.2So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 2.11.3Thinking about this, 2.11.3Tassa evamassa: 2.11.4[…]2.11.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 2.11.5[…]2.11.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 2.11.6they’d be filled with joy and happiness. 2.11.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

2.12.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them as a debt, a disease, a prison, slavery, and a desert crossing. 2.12.1Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

2.12.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. 2.12.2Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. 2.12.3[…]2.12.3Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

2.12.4Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. 2.12.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

2.13.1Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 2.13.1So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 2.13.2They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 2.13.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

2.14.1It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out. 2.14.1Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī.

2.14.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion. 2.14.2Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 2.14.3[…]2.14.3Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 2.14.4[…]2.14.4So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 2.14.5This pertains to their immersion. 2.14.5Idampissa hoti samādhismiṁ.

2.15.1Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. 2.15.1Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 2.15.2They drench, steep, fill, and spread their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 2.15.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

2.16.1It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water. 2.16.1Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

2.16.2In the same way, a mendicant drenches, steeps, fills, and spreads their body with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion. 2.16.2Evameva kho, māṇava, bhikkhu …pe… 2.16.3[…]2.16.3yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. 2.16.4[…]2.16.4So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 2.16.5This pertains to their immersion. 2.16.5Idampissa hoti samādhismiṁ.

2.17.1Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 2.17.1Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 2.17.2They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 2.17.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

2.17.3It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water. 2.17.3Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa.

2.17.4In the same way, a mendicant drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture. 2.17.4Evameva kho, māṇava, bhikkhu …pe… 2.17.5[…]2.17.5yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. 2.17.6[…]2.17.6So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 2.17.7This pertains to their immersion. 2.17.7Idampissa hoti samādhismiṁ.

2.18.1Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 2.18.1Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 2.18.2They sit spreading their body through with pure bright mind. 2.18.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; 2.18.3There’s no part of the body that’s not spread with pure bright mind. 2.18.3nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

2.18.4It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth. 2.18.4Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.

2.18.5In the same way, a mendicant sits spreading their body through with pure bright mind. There’s no part of their body that’s not spread with pure bright mind. 2.18.5Evameva kho, māṇava, bhikkhu …pe… 2.18.6[…]2.18.6yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 2.18.7[…]2.18.7So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 2.18.8This pertains to their immersion. 2.18.8Idampissa hoti samādhismiṁ.

2.19.1This is that noble spectrum of immersion that the Buddha praised. 2.19.1Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 2.19.2But there is still more to be done.” 2.19.2Atthi cevettha uttarikaraṇīyan”ti.

2.19.3“It’s incredible, worthy Ānanda, it’s amazing! 2.19.3“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. 2.19.4This noble spectrum of immersion is complete, not lacking anything! 2.19.4So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. 2.19.5Such a complete spectrum of immersion cannot be seen among the other ascetics and brahmins. 2.19.5Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. 2.19.6Were other ascetics and brahmins to see such a complete spectrum of noble immersion in themselves, they’d be delighted with just that much: 2.19.6Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: 2.19.7‘This is sufficient; enough has been done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ 2.19.7‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. 2.19.8And yet you say: 2.19.8Atha ca pana bhavaṁ ānando evamāha: 2.19.9‘But there is still more to be done.’ 2.19.9‘atthi cevettha uttarikaraṇīyan’ti.

2.20.03. The Spectrum of Wisdom 2.20.03. Paññākkhandha

2.20.1But what, worthy Ānanda, was that spectrum of noble wisdom that the Buddha praised?” 2.20.1Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti?

2.21.1“When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. 2.21.1“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.21.2They understand: 2.21.2So evaṁ pajānāti: 2.21.3‘This body of mine is formed. It’s made up of the four principal states, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. 2.21.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 2.21.4And this consciousness of mine is attached to it, tied to it.’ 2.21.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

2.22.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. 2.22.1Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 2.22.2And a person with clear eyes were to take it in their hand and examine it: ‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 2.22.2Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

2.22.3In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. 2.22.3Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.22.4[…]2.22.4So evaṁ pajānāti: 2.22.5[…]2.22.5‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 2.22.6[…]2.22.6Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… 2.22.7[…]2.22.7āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 2.22.8[…]2.22.8So evaṁ pajānāti …pe… 2.22.9[…]2.22.9ettha paṭibaddhanti. 2.22.10This pertains to their wisdom. 2.22.10Idampissa hoti paññāya.

2.23.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. 2.23.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 2.23.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 2.23.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

2.24.1Suppose a person was to draw a reed out from its sheath. 2.24.1Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. 2.24.2They’d think: 2.24.2Tassa evamassa: 2.24.3‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ 2.24.3‘ayaṁ muñjo ayaṁ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. 2.24.4Or suppose a person was to draw a sword out from its scabbard. 2.24.4Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. 2.24.5They’d think: 2.24.5Tassa evamassa: 2.24.6‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ 2.24.6‘ayaṁ asi, ayaṁ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. 2.24.7Or suppose a person was to draw a snake out from its slough. 2.24.7Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. 2.24.8They’d think: 2.24.8Tassa evamassa: 2.24.9‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’ 2.24.9‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti.

2.24.10In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward the creation of a mind-made body. 2.24.10Evameva kho, māṇava, bhikkhu …pe… 2.24.11[…]2.24.11yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. 2.24.12This pertains to their wisdom. 2.24.12Idampissa hoti paññāya.

2.25.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. 2.25.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.25.2They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the realm of divinity. 2.25.2So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

2.26.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. 2.26.1Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.26.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 2.26.2Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 2.26.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. 2.26.3Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

2.26.4In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward psychic power. 2.26.4Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 2.26.5[…]2.26.5So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. 2.26.6This pertains to their wisdom. 2.26.6Idampissa hoti paññāya.

2.27.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 2.27.1So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti 2.27.2With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 2.27.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 2.27.3Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ 2.27.3Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi.

2.27.4In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward clairaudience. 2.27.4Evameva kho, māṇava, bhikkhu …pe… 2.27.5[…]2.27.5yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 2.27.6[…]2.27.6So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 2.27.7This pertains to their wisdom. 2.27.7Idampissa hoti paññāya.

2.28.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. 2.28.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.28.2They understand 2.28.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, 2.28.3mind with greed as ‘mind with greed’, 2.28.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 2.28.4and mind without greed as ‘mind without greed’. 2.28.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 2.28.5They understand mind with hate … 2.28.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 2.28.6mind without hate … 2.28.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 2.28.7mind with delusion … 2.28.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 2.28.8mind without delusion … 2.28.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 2.28.9constricted mind … 2.28.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 2.28.10scattered mind … 2.28.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 2.28.11expansive mind … 2.28.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 2.28.12unexpansive mind … 2.28.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 2.28.13mind that is not supreme … 2.28.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 2.28.14mind that is supreme … 2.28.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 2.28.15immersed mind … 2.28.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 2.28.16unimmersed mind … 2.28.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 2.28.17freed mind … 2.28.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 2.28.18They understand unfreed mind as ‘unfreed mind’. 2.28.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

2.29.1Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’ 2.29.1Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya.

2.29.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward encompassing the minds of others. 2.29.2Evameva kho, māṇava, bhikkhu …pe… 2.29.3[…]2.29.3yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.29.4[…]2.29.4So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, 2.29.5[…]2.29.5sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… 2.29.6[…]2.29.6avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. 2.29.7This pertains to their wisdom. 2.29.7Idampissa hoti paññāya.

2.30.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. 2.30.1So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti 2.30.2They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. 2.30.2So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto. So tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

2.31.1Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’ 2.31.1Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

2.31.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward recollection of past lives. 2.31.2Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 2.31.3[…]2.31.3So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. 2.31.4This pertains to their wisdom. 2.31.4Idampissa hoti paññāya.

2.32.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the death and rebirth of sentient beings. 2.32.1So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.32.2With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. 2.32.2So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

2.33.1Suppose there was a stilt longhouse at the central square. A person with clear eyes standing there might see humans entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’ 2.33.1Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti.

2.33.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project and extend it toward knowledge of the death and rebirth of sentient beings. 2.33.2Evameva kho, māṇava, bhikkhu …pe… 2.33.3[…]2.33.3yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.33.4[…]2.33.4So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. 2.33.5This pertains to their wisdom. 2.33.5Idampissa hoti paññāya.

2.34.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 2.34.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.34.2They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. 2.34.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti; 2.34.3They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. 2.34.3ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.35.1Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. 2.35.1Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 2.35.2When they’re freed, they know they’re freed. 2.35.2vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

2.35.3They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ 2.35.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

2.36.1Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 2.36.1Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

2.36.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 2.36.2Evameva kho, māṇava, bhikkhu …pe… 2.36.3[…]2.36.3yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 2.36.4[…]2.36.4So idaṁ dukkhanti yathābhūtaṁ pajānāti …pe… 2.36.5[…]2.36.5āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 2.36.6[…]2.36.6Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. 2.36.7This pertains to their wisdom. 2.36.7Idampissa hoti paññāya.

2.37.1This is that spectrum of noble wisdom that the Buddha praised. 2.37.1Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. 2.37.2And there is nothing more to be done.” 2.37.2Natthi cevettha uttarikaraṇīyan”ti.

2.37.3“It’s incredible, worthy Ānanda, it’s amazing! 2.37.3“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. 2.37.4This noble spectrum of wisdom is complete, not lacking anything! 2.37.4So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. 2.37.5Such a complete spectrum of wisdom cannot be seen among the other ascetics and brahmins. 2.37.5Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. 2.37.6And there is nothing more to be done. 2.37.6Natthi cevettha uttarikaraṇīyaṁ. 2.37.7Excellent, worthy Ānanda! Excellent! 2.37.7Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. 2.37.8As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Ānanda has made the teaching clear in many ways. 2.37.8Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. 2.37.9I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. He had already gone to the Buddha for refuge in MN 99:28.4 and MN 135:21.4. 2.37.9Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 2.37.10From this day forth, may the worthy Ānanda remember me as a lay follower who has gone for refuge for life.” 2.37.10Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

2.37.11[…]2.37.11Subhasuttaṁ niṭṭhitaṁ dasamaṁ.