With Kevaḍḍha
Kevaṭṭasutta
1.1So I have heard. 1.2At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition.
1.3Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him, Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. 1.4“Sir, this Nāḷandā is successful and prosperous, populous, full of people. 1.5Please direct a mendicant to perform a superhuman demonstration of psychic power. I have been asked to do the same thing for the same reason. 1.6Then Nāḷandā will become even more devoted to the Buddha!”
1.7When he said this, the Buddha said, 1.8“Kevaḍḍha, I do not teach Dhamma to the mendicants like this: 1.9‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’” In fact it is forbidden in Kd 15:8.2.23.
2.1For a second time, Kevaḍḍha made the same request, 2.2“Sir, I am not teaching you the Dhamma, The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. 2.3but nonetheless I say: 2.4‘Sir, this Nāḷandā is successful and prosperous, populous, full of people. 2.5Please direct a mendicant to perform a superhuman demonstration of psychic power. 2.6Then Nāḷandā will become even more devoted to the Buddha!’” 2.7But for a second time, the Buddha gave the same answer. 2.8[…]2.9[…]
3.1For a third time, Kevaḍḍha made the same request, 3.2[…]3.3[…]3.4[…]3.5[…]3.6at which the Buddha said the following.
3.7.01. The Demonstration of Psychic Power
3.8“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. 3.9What three? 3.10The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth.
4.1And what is the demonstration of psychic power? 4.2It’s a mendicant who wields 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.
4.3Someone with faith and confidence sees that mendicant performing those superhuman feats.
4.4They tell someone else who lacks faith and confidence: 4.5‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! Their priors have been confirmed. 4.6I saw him myself, performing all these superhuman feats!’
5.1But the one lacking faith and confidence would say to them: Note how a skeptical mindset sticks closer to the truth. 5.2‘There’s a spell named Gandhārī. “Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. 5.3Using that a mendicant can perform such superhuman feats.’
5.4What do you think, Kevaḍḍha? 5.5Wouldn’t someone lacking faith speak like that?”
5.6“They would, sir.”
5.7“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means.
6.02. The Demonstration of Revealing
6.1And what is the demonstration of revealing? “Revealing” is ādesana, from root dis “to indicate, show, or point”. 6.2It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals: The Pali terms here are citta, cetasika, vitakka, and vicāra. 6.3‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ Here we have mano (twice) and citta.
6.4Someone with faith and confidence sees that mendicant revealing another individual’s thoughts. 6.5[…]6.6They tell someone else who lacks faith and confidence: 6.7‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! 6.8I saw him myself, revealing the thoughts of another individual!’ 6.9[…]
7.1But the one lacking faith and confidence would say to them: 7.2‘There’s a spell named Māṇikā. From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. 7.3Using that a mendicant can reveal another individual’s thoughts.’ 7.4[…]
7.5What do you think, Kevaḍḍha? 7.6Wouldn’t someone lacking faith speak like that?”
7.7“They would, sir.”
7.8“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing.
8.03. The Demonstration of Instruction
8.1And what is the demonstration of instruction? 8.2It’s when a mendicant instructs others like this: 8.3‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ 8.4This is called the demonstration of instruction.
9.1“Furthermore, 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. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 9.2He 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. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 9.3He 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. It is good when first heard, when practicing, and when one has realized the fruits.
10.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 10.2They gain faith in the Realized One 10.3and reflect: 10.4‘Life at home is cramped and dirty, life gone forth is wide open. 10.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 10.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
10.7After 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.
11.1Once 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. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”.
12.0.13.1. Ethics
12.0.23.1.1. The Shorter Section on Ethics
12.1And how, Kevaḍḍha, is a mendicant accomplished in ethics? 12.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 12.3This pertains to their ethics.
12.4They 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. 12.5This pertains to their ethics.
12.6They 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. 12.7This pertains to their ethics.
13.1They 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. 13.2This pertains to their ethics.
13.3They 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. 13.4This pertains to their ethics.
13.5They 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. 13.6This pertains to their ethics.
13.7They 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. 13.8This pertains to their ethics.
14.1They refrain from injuring plants and seeds. 14.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 14.3They refrain from seeing shows of dancing, singing, and music . 14.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 14.5They refrain from high and luxurious beds. To avoid sleeping too much. 14.6They refrain from receiving gold and currency, 14.7raw grains, 14.8raw meat, 14.9women and girls, 14.10male and female bondservants, 14.11goats and sheep, 14.12chickens and pigs, 14.13elephants, cows, horses, and mares, 14.14and fields and land. 14.15They refrain from running errands and messages; 14.16buying and selling; 14.17falsifying weights, metals, or measures; 14.18bribery, fraud, cheating, and duplicity; 14.19mutilation, murder, abduction, banditry, plunder, and violence. 14.20This pertains to their ethics.
14.21The shorter section on ethics is finished.
15.03.1.2. The Middle Section on Ethics
15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 15.2These 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. 15.3This pertains to their ethics.
16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 16.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 16.3They refrain from storing up such goods. 16.4This pertains to their ethics.
17.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 17.2This 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. 17.3They refrain from such shows. 17.4This pertains to their ethics.
18.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 18.2This 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. 18.3They refrain from such gambling. 18.4This pertains to their ethics.
19.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 19.2This 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. 19.3They refrain from such bedding. 19.4This pertains to their ethics.
20.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 20.2This 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. 20.3They refrain from such attirement and adornment. 20.4This pertains to their ethics.
21.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 21.2This 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. 21.3They refrain from such low talk. 21.4This pertains to their ethics.
22.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 22.2They 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!’ 22.3They refrain from such argumentative talk. 22.4This pertains to their ethics.
23.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 23.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 23.3They refrain from such errands. 23.4This pertains to their ethics.
24.1There 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. 24.2This pertains to their ethics.
24.3The middle section on ethics is finished.
25.03.1.3. The Long Section on Ethics
25.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 25.2This 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. 25.3They refrain from such low lore, such wrong livelihood. 25.4This pertains to their ethics.
26.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 26.2This 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. 26.3They refrain from such low lore, such wrong livelihood. 26.4This pertains to their ethics.
27.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.2This 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. 27.3They refrain from such low lore, such wrong livelihood. 27.4This pertains to their ethics.
28.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 28.2This 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. 28.3They refrain from such low lore, such wrong livelihood. 28.4This pertains to their ethics.
29.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 29.2This 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. 29.3They refrain from such low lore, such wrong livelihood. 29.4This pertains to their ethics.
30.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 30.2This 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. 30.3They refrain from such low lore, such wrong livelihood. 30.4This pertains to their ethics.
31.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 31.2This 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. 31.3They refrain from such low lore, such wrong livelihood. 31.4This pertains to their ethics.
32.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 32.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 32.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 32.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 32.5That’s how a mendicant is accomplished in ethics.
32.6The longer section on ethics is finished.
33.0.13.2. Immersion
33.0.23.2.1. Sense Restraint
33.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 33.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 33.3If 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. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 33.4When they hear a sound with their ears … 33.5When they smell an odor with their nose … 33.6When they taste a flavor with their tongue … 33.7When they feel a touch with their body … 33.8When they know an idea with their mind, they don’t get caught up in the features and details. 33.9If 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. 33.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 33.11That’s how a mendicant guards the sense doors.
34.03.2.2. Mindfulness and Situational Awareness
34.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 34.2It’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. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 34.3That’s how a mendicant has mindfulness and situational awareness.
35.03.2.3. Contentment
35.1And how is a mendicant content? 35.2It’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. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 35.3They’re like a bird: wherever it flies, wings are its only burden. 35.4In 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. 35.5That’s how a mendicant is content.
36.03.2.4. Giving Up the Hindrances
36.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 36.2they 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. 36.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”.
37.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 37.2Giving 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. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 37.3Giving 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. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 37.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 37.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha.
38.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 38.2and his efforts proved successful. 38.3He would pay off the original loan and have enough left over to support his partner. 38.4Thinking about this, 38.5[…]38.6[…]38.7[…]38.8he’d be filled with joy and happiness.
39.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 39.2But after some time they’d recover from that illness, and regain their appetite and their strength. 39.3Thinking about this, 39.4[…]39.5[…]39.6[…]39.7[…]39.8they’d be filled with joy and happiness.
40.1Suppose a person was imprisoned in a jail. 40.2But after some time they were released from jail, safe and sound, with no loss of wealth. 40.3Thinking about this, 40.4[…]40.5[…]40.6they’d be filled with joy and happiness.
41.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 41.2But 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. 41.3Thinking about this, 41.4[…]41.5[…]41.6they’d be filled with joy and happiness.
42.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 42.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 42.3Thinking about this, 42.4[…]42.5[…]42.6they’d be filled with joy and happiness.
43.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”.
43.2But 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. Each simile illustrates not the happiness of acquisition, but of letting go. 43.3[…]
43.4Seeing 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. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation.
44.03.2.5. First Absorption
44.1Quite 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. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. 44.2They 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. As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti).
45.1It’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. The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. | Here as elsewhere, water is used as a metaphor for the mind in absorption. Compare Bṛhadāraṇyaka Upaniṣad 4.3.32: “He becomes like water, one, the seer without duality; this is the world of Brahmā.” 45.2In 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. 45.3This is called the demonstration of instruction.
46.03.2.6. Second Absorption
46.1Furthermore, 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 applying the mind and keeping it connected. Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. 46.2They 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.
47.1It’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. The simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. 47.2But 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. The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss.
47.3In 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. 47.4This too is called the demonstration of instruction.
48.03.2.7. Third Absorption
48.1Furthermore, 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.’ The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. 48.2They 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.
49.1It’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. The meditator is utterly immersed in stillness and bliss. 49.2In 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. 49.3This too is called the demonstration of instruction.
50.03.2.8. Fourth Absorption
50.1Furthermore, 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. The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. 50.2They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness.
51.1It’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. The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. 51.2In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. 51.3This too is called the demonstration of instruction.
52.0.13.3. The Eight Knowledges
52.0.23.3.1. Knowledge and Vision
52.1When 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 and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 52.2They understand: 52.3‘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. This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. 52.4And this consciousness of mine is attached to it, tied to it.’ This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator.
53.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 53.2And it was strung with a thread of blue, yellow, red, white, or golden brown. Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. 53.3And a person with clear eyes were to take it in their hand and check it: 53.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 53.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
53.6In 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. This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. | The Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. 53.7[…]53.8[…]53.9[…]53.10This too is called the demonstration of instruction.
54.03.3.2. Mind-Made Body
54.1When 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. The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. 54.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind.
55.1Suppose a person was to draw a reed out from its sheath. 55.2They’d think: 55.3‘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.’ 55.4Or suppose a person was to draw a sword out from its scabbard. 55.5They’d think: 55.6‘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.’ 55.7Or suppose a person was to draw a snake out from its slough. 55.8They’d think: 55.9‘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.’
55.10In 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. 55.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 55.12This too is called the demonstration of instruction.
56.03.3.3. Psychic Powers
56.1When 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. Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. 56.2They 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. Only a few of these are attested as events in the early texts. The most common is the ability to “materialize and dematerialize”, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). The Pali is āvibhāvaṁ tirobhāvaṁ, literally “manifest state, hidden state”. Also found in Chāndogya Upaniṣad 7.26.1.
57.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. These similes hark back to the descriptions of the purified mind as pliable and workable. 57.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 57.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. This simile is extended in detail at AN 3.101.
57.4In 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. 57.5[…]57.6This too is called the demonstration of instruction.
58.03.3.4. Clairaudience
58.1When 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. “Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. 58.2With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. The Buddha occasionally used this ability for teaching, as at MN 75:6.1.
59.1Suppose 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.’ The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ.
59.2In 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 clairaudience. 59.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 59.4This too is called the demonstration of instruction.
60.03.3.5. encompassing the minds of Others
60.1When 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. Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. 60.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 60.3They understand mind with greed as ‘mind with greed’, 60.4and mind without greed as ‘mind without greed’. 60.5They understand mind with hate … 60.6mind without hate … 60.7mind with delusion … 60.8mind without delusion … 60.9constricted mind … 60.10scattered mind … 60.11expansive mind … 60.12unexpansive mind … 60.13mind that is not supreme … 60.14mind that is supreme … 60.15immersed mind … 60.16unimmersed mind … 60.17freed mind … 60.18They understand unfreed mind as ‘unfreed mind’.
61.1Suppose 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.’ Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. 61.2In 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. 61.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 61.4This too is called the demonstration of instruction.
62.03.3.6. Recollection of Past Lives
62.1When 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. Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. 62.2They 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. Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness.
63.1Suppose 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.’ The word for “past life” is pubbenivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey.
63.2In 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. 63.3[…]63.4This too is called the demonstration of instruction.
64.03.3.7. Clairvoyance
64.1When 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. 64.2With 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. Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is (the self’s) celestial eye” (mano’sya daivaṁ cakṣuḥ).
65.1Suppose 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.’ This simile is also found at DN 10:2.33.1. The Majjhima employs a slightly different simile (MN 39:20.3, MN 77:35.2, MN 130:2.1). | Pāsāda is often translated as “palace” or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below.
65.2In 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 death and rebirth of sentient beings. 65.3[…]65.4This too is called the demonstration of instruction.
66.03.3.8. Ending of Defilements
66.1When 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. This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. 66.2They 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’. These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. 66.3They 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’. The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. 66.4Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Bhavāsava is the defilement that craves to continue life in a new birth. 66.5When they’re freed, they know they’re freed. This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. 66.6They 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.’ This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4.
66.7Suppose 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.’ Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively.
66.8In 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. 66.9This too is called the demonstration of instruction.
67.1These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight.
67.2.04. On the Mendicant in Search of the Cessation of Being
67.3Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought, This story is presented as an actual event, but is phrased like a fable. 67.4‘Where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments.
68.1Then that mendicant attained a state of immersion such that a path to the gods appeared. The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. 68.2Then he approached the gods of the four great kings and said, The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. 68.3‘Reverends, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’
68.4When he said this, those gods said to him, 68.5‘Mendicant, we too do not know this. 68.6[…]68.7But the four great kings are our superiors. These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. 68.8They might know.’ 68.9[…]
69.1Then he approached the four great kings and asked the same question. 69.2[…]69.3But they also said to him, 69.4‘Mendicant, we too do not know this. 69.5[…]69.6But the gods of the thirty-three … The “thirty-three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. 69.7[…]69.8[…]70.1[…]70.2[…]70.3[…]70.4[…]70.5[…]70.6Sakka, lord of gods … Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the thirty-three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. 70.7[…]70.8[…]71.1[…]71.2[…]71.3[…]71.4[…]71.5[…]72.1the gods of Yama … Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. 73.1the godling named Suyāma … 74.1the Joyful gods … 75.1the godling named Santussita … 76.1the gods who love to create … 77.1the godling named Sunimmita … 77.2the gods who control the creation of others … 78.1the godling named Vasavattī … 78.2[…]78.3[…]79.1[…]79.2[…]79.3[…]79.4[…]79.5[…]79.6the gods of the Divinity’s host are our superiors. 79.7They might know.’ 79.8[…]
80.1Then that mendicant attained a state of immersion such that a path to divinity appeared. 80.2Then he approached the gods of the Divinity’s host and said, 80.3‘Reverends, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 80.4But they also said to him, 80.5‘Mendicant, we too do not know this. The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. 80.6[…]80.7But there is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior. The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. 80.8He might know.’ Even Brahmā’s community are not confident. 80.9[…]
80.10‘But reverends, where is that Divinity now?’ 80.11‘We also don’t know where he is or what way he lies. 80.12But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’ This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. 81.1Not long afterwards, the Great Divinity appeared.
81.2Then that mendicant approached the Great Divinity and said to him, 81.3‘Reverend, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 81.4The Great Divinity said to him, 81.5‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question.
82.1For a second time, that mendicant said to the Great Divinity, 82.2‘Reverend, I am not asking you whether you are He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. 82.3the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. 82.4I am asking 82.5where these four principal states cease without anything left over.’
82.6For a second time, the Great Divinity said to him, 82.7‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ 83.1For a third time, that mendicant said to the Great Divinity, Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. 83.2‘Reverend, I am not asking you whether you are 83.3the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. 83.4I am asking 83.5where these four principal states cease without anything left over.’
83.6Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him, Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. 83.7‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. 83.8That’s why I didn’t answer in front of them. 83.9But I too do not know where these four principal states cease with nothing left over. At least he is honest about his lack of knowledge, even if not publicly. 83.10Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. 83.11Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’
84.1Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. 84.2Then he bowed, sat down to one side, and said to me, 84.3‘Sir, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’
85.04.1. The Simile of the Land-Spotting Bird
85.1When he said this, I said to him:
85.2‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. 85.3When their ship was out of sight of land, they released the bird. 85.4It flew right away to the east, the west, the north, the south, upwards, and in-between. 85.5If it saw land on any side, it went there and stayed. 85.6But if it saw no land on any side it returned to the ship.
85.7In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me. 85.8Mendicant, this is not how the question should be asked: 85.9“Sir, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?”
85.10This is how the question should be asked:
85.11“Where do water and earth, The first pair of couplets rephrase the question about where the (absorptions based on) material form cease. This couplet is also found at SN 1.27:2.1, Ud 1.10:14.1. | A gādha is a “ford” across a river (Rig Veda 7.60.7, 7.97.8, 10.106.9; Gopatha Brāhmaṇa 1.5.2a), a safe path on which one has a “footing” to cross the water. In this verse, the verb form gādhati means to be “established” (patiṭṭhita) like a seed in soil, or a beam of light on a floor, or consciousness in name and form. 85.12fire and air have no footing; The verse is syntactically ambiguous, as there are three couplets, each with the question-word kattha, but only two verbs. I take the first pair of couplets as a distinct verse, with the verb gādhati acting as a “lamp” illuminating both the first and second couplets. These are also unified in that they deal only with material qualities. 85.13where long and short, A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways. 85.14fine and coarse, beautiful and ugly? Four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8. 85.15Where does name-and-form This final couplet is distinguished in having a different verb (“cease”) and in including mental qualities (nāma). It therefore appears there are two questions with two answers. 85.16cease with nothing left over?”
85.17And the answer to that is:
85.18“‘Consciousness where no form appears, This couplet is spoken by Baka the Divinity at MN 49:25.1, so it was probably a free-floating couplet illustrating the Upaniṣadic theory of the Self as infinite consciousness. I think the Buddha is quoting Brahmā here in order to contrast with his own teaching of the cessation of consciousness, to emphasize that even this most sublime form of consciousness will cease. | “Where no form appears” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “appearing” (eg. DN 16:3.29.1), so this indicates a formless attainment. 85.19infinite, luminous all-round.’ “Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. | Pabhaṁ means “luminous”, as with the deities that are “self-luminous” (sayaṁpabhā, DN 27:10.3). This echoes descriptions of the Divinity of consciousness as “radiant” (Bṛhadāraṇyaka Upaniṣad 5.6.1, Chāndogya Upaniṣad 3.14.2) | Sabbato pabhaṁ (“luminous all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based.
85.20Regarding this, water and earth, The division of these ten lines is not obvious. Since the previous couplet appears to be an independent saying, I take the remaining eight lines as two four-line verses. This couplet, too, appears as the first two lines of a six-line verse, with the initial yattha rather than ettha (SN 1.27:2.1). 85.21fire and air have no footing; The verb “has no footing” applies to both the former and subsequent couplet. 85.22regarding this, long and short, 85.23fine and coarse, beautiful and ugly.
85.24Regarding this, name and form These lines also at Snp 5.2:6.6, with initial yattha instead of ettha. 85.25ceases with nothing left over—85.26with the cessation of consciousness, According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. 85.27they cease in reference to this.”’” Throughout, take the locative ettha as locative of reference, as in similar constructions at eg. SN 1.30. The point is that when the Buddha is speaking of the cessation of consciousness, he is speaking specifically of the “infinite consciousness” of the Upaniṣads: that is what ceases.
85.28That is what the Buddha said. 85.29Satisfied, the householder Kevaḍḍha approved what the Buddha said.
85.30[…]
1.1Evaṁ me sutaṁ—1.2ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
1.3Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 1.4“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 1.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; 1.6evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.
1.7Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: 1.8“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: 1.9‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
2.1Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 2.2“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; 2.3api ca evaṁ vadāmi: 2.4‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 2.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; 2.6evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. 2.7Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: 2.8“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: 2.9‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
3.1Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 3.2“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; 3.3api ca evaṁ vadāmi: 3.4‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 3.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati. 3.6Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.
3.7.01. Iddhipāṭihāriya
3.8“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. 3.9Katamāni tīṇi? 3.10Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
4.1Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? 4.2Idha, kevaṭṭa, bhikkhu 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.
4.3Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ.
4.4Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: 4.5‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. 4.6Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.
5.1Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: 5.2‘atthi kho, bho, gandhārī nāma vijjā. 5.3Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.
5.4Taṁ kiṁ maññasi, kevaṭṭa, 5.5api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?
5.6“Vadeyya, bhante”ti.
5.7“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.
6.02. Ādesanāpāṭihāriya
6.1Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? 6.2Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: 6.3‘evampi te mano, itthampi te mano, itipi te cittan’ti.
6.4Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: 6.5‘evampi te mano, itthampi te mano, itipi te cittan’ti. 6.6Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: 6.7‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. 6.8Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: 6.9“evampi te mano, itthampi te mano, itipi te cittan”’ti.
7.1Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: 7.2‘atthi kho, bho, maṇikā nāma vijjā; 7.3tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: 7.4“evampi te mano, itthampi te mano, itipi te cittan”’ti.
7.5Taṁ kiṁ maññasi, kevaṭṭa, 7.6api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?
7.7“Vadeyya, bhante”ti.
7.8“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.
8.03. Anusāsanīpāṭihāriya
8.1Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? 8.2Idha, kevaṭṭa, bhikkhu evamanusāsati: 8.3‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. 8.4Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.
9.1“idha, kevaṭṭa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 9.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 9.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
10.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 10.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 10.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 10.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 10.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 10.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
10.7So 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.
11.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
12.0.13.1. Sīla
12.0.23.1.1. Cūḷasīla
12.1Kathañca, kevaṭṭa, bhikkhu sīlasampanno hoti? 12.2Idha, kevaṭṭa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 12.3Idampissa hoti sīlasmiṁ.
12.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 12.5Idampissa hoti sīlasmiṁ.
12.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 12.7Idampissa hoti sīlasmiṁ.
13.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 13.2Idampissa hoti sīlasmiṁ.
13.3Pisuṇaṁ 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. 13.4Idampissa hoti sīlasmiṁ.
13.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 13.6Idampissa hoti sīlasmiṁ.
13.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 13.8Idampissa hoti sīlasmiṁ.
14.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 14.2ekabhattiko hoti rattūparato virato vikālabhojanā. 14.3Naccagītavāditavisūkadassanā paṭivirato hoti. 14.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 14.5Uccāsayanamahāsayanā paṭivirato hoti. 14.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 14.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 14.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 14.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 14.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 14.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 14.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 14.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 14.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 14.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 14.16Kayavikkayā paṭivirato hoti. 14.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 14.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 14.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 14.20Idampissa hoti sīlasmiṁ.
14.21Cūḷasīlaṁ niṭṭhitaṁ.
15.03.1.2. Majjhimasīla
15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 15.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 15.3Idampissa hoti sīlasmiṁ.
16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 16.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 16.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 16.4Idampissa hoti sīlasmiṁ.
17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 17.2Seyyathidaṁ—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 17.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 17.4Idampissa hoti sīlasmiṁ.
18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 18.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 18.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 18.4Idampissa hoti sīlasmiṁ.
19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 19.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 19.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 19.4Idampissa hoti sīlasmiṁ.
20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 20.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 20.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 20.4Idampissa hoti sīlasmiṁ.
21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 21.2Seyyathidaṁ—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 21.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 21.4Idampissa hoti sīlasmiṁ.
22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 22.2Seyyathidaṁ—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 22.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 22.4Idampissa hoti sīlasmiṁ.
23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 23.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 23.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4Idampissa hoti sīlasmiṁ.
24.1Yathā 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. 24.2Idampissa hoti sīlasmiṁ.
24.3Majjhimasīlaṁ niṭṭhitaṁ.
25.03.1.3. Mahāsīla
25.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 25.2Seyyathidaṁ—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 25.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 25.4Idampissa hoti sīlasmiṁ.
26.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 26.2Seyyathidaṁ—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 26.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 26.4Idampissa hoti sīlasmiṁ.
27.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 27.2Seyyathidaṁ—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 27.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 27.4Idampissa hoti sīlasmiṁ.
28.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 28.2Seyyathidaṁ—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 28.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 28.4Idampissa hoti sīlasmiṁ.
29.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 29.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 29.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 29.4Idampissa hoti sīlasmiṁ.
30.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 30.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 30.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 30.4Idampissa hoti sīlasmiṁ.
31.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 31.2Seyyathidaṁ—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 31.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 31.4Idampissa hoti sīlasmiṁ.
32.1Sa kho so, kevaṭṭa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 32.2Seyyathāpi, kevaṭṭa, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 32.3evameva kho, kevaṭṭa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 32.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 32.5Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti.
32.6Mahāsīlaṁ niṭṭhitaṁ.
33.0.13.2. Samādhi
33.0.23.2.1. Indriyasaṁvara
33.1Kathañca, kevaṭṭa, bhikkhu indriyesu guttadvāro hoti? 33.2Idha, kevaṭṭa, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 33.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 33.4Sotena saddaṁ sutvā …pe… 33.5ghānena gandhaṁ ghāyitvā …pe… 33.6jivhāya rasaṁ sāyitvā …pe… 33.7kāyena phoṭṭhabbaṁ phusitvā …pe… 33.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 33.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 33.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 33.11Evaṁ kho, kevaṭṭa, bhikkhu indriyesu guttadvāro hoti.
34.03.2.2. Satisampajañña
34.1Kathañca, kevaṭṭa, bhikkhu satisampajaññena samannāgato hoti? 34.2Idha, kevaṭṭa, 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. 34.3Evaṁ kho, kevaṭṭa, bhikkhu satisampajaññena samannāgato hoti.
35.03.2.3. Santosa
35.1Kathañca, kevaṭṭa, bhikkhu santuṭṭho hoti? 35.2Idha, kevaṭṭa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 35.3Seyyathāpi, kevaṭṭa, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 35.4evameva kho, kevaṭṭa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 35.5Evaṁ kho, kevaṭṭa, bhikkhu santuṭṭho hoti.
36.03.2.4. Nīvaraṇappahāna
36.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 36.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 36.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
37.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 37.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 37.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 37.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 37.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
38.1Seyyathāpi, kevaṭṭa, puriso iṇaṁ ādāya kammante payojeyya. 38.2Tassa te kammantā samijjheyyuṁ. 38.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 38.4Tassa evamassa: 38.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 38.6Tassa me te kammantā samijjhiṁsu. 38.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 38.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
39.1Seyyathāpi, kevaṭṭa, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 39.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 39.3Tassa evamassa: 39.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 39.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 39.6Somhi etarahi tamhā ābādhā mutto; 39.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 39.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
40.1Seyyathāpi, kevaṭṭa, puriso bandhanāgāre baddho assa. 40.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 40.3Tassa evamassa: 40.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 40.5Natthi ca me kiñci bhogānaṁ vayo’ti. 40.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
41.1Seyyathāpi, kevaṭṭa, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 41.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 41.3Tassa evamassa: 41.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 41.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 41.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
42.1Seyyathāpi, kevaṭṭa, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 42.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 42.3Tassa evamassa: 42.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 42.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 42.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
43.1Evameva kho, kevaṭṭa, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
43.2Seyyathāpi, kevaṭṭa, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 43.3evameva kho, kevaṭṭa, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
43.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
44.03.2.5. Paṭhamajhāna
44.1So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 44.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
45.1Seyyathāpi, kevaṭṭa, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 45.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 45.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
46.03.2.6. Dutiyajhāna
46.1Puna caparaṁ, kevaṭṭa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 46.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
47.1Seyyathāpi, kevaṭṭa, 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 sammādhāraṁ anuppaveccheyya. 47.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
47.3Evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 47.4Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
48.03.2.7. Tatiyajhāna
48.1Puna caparaṁ, kevaṭṭa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 48.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
49.1Seyyathāpi, kevaṭṭa, 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; 49.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 49.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
50.03.2.8. Catutthajhāna
50.1Puna caparaṁ, kevaṭṭa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 50.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
51.1Seyyathāpi, kevaṭṭa, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 51.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 51.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
52.0.13.3. Aṭṭhañāṇa
52.0.23.3.1. Vipassanāñāṇa
52.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 52.2So evaṁ pajānāti: 52.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 52.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.
53.1Seyyathāpi, kevaṭṭa, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 53.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 53.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 53.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 53.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
53.6Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 53.7So evaṁ pajānāti: 53.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 53.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 53.10idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
54.03.3.2. Manomayiddhiñāṇa
54.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 54.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
55.1Seyyathāpi, kevaṭṭa, puriso muñjamhā īsikaṁ pavāheyya. 55.2Tassa evamassa: 55.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 55.4Seyyathā vā pana, kevaṭṭa, puriso asiṁ kosiyā pavāheyya. 55.5Tassa evamassa: 55.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 55.7Seyyathā vā pana, kevaṭṭa, puriso ahiṁ karaṇḍā uddhareyya. 55.8Tassa evamassa: 55.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
55.10Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 55.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 55.12idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
56.03.3.3. Iddhividhañāṇa
56.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 56.2So 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 pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.
57.1Seyyathāpi, kevaṭṭa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 57.2Seyyathā vā pana, kevaṭṭa, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 57.3Seyyathā vā pana, kevaṭṭa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
57.4Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 57.5So 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 pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 57.6idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
58.03.3.4. Dibbasotañāṇa
58.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 58.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
59.1Seyyathāpi, kevaṭṭa, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
59.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 59.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 59.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
60.03.3.5. Cetopariyañāṇa
60.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 60.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—60.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 60.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 60.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 60.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 60.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 60.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 60.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 60.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 60.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 60.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 60.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 60.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 60.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 60.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 60.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 60.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
61.1Seyyathāpi, kevaṭṭa, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; 61.2evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 61.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—61.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
62.03.3.6. Pubbenivāsānussatiñāṇa
62.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 62.2So 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.
63.1Seyyathāpi, kevaṭṭa, 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, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.
63.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 63.3So 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. 63.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
64.03.3.7. Dibbacakkhuñāṇa
64.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 64.2So 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.
65.1Seyyathāpi, kevaṭṭa, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
65.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 65.3So 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. 65.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
66.03.3.8. Āsavakkhayañāṇa
66.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 66.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 66.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 66.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 66.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 66.6‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
66.7Seyyathāpi, kevaṭṭa, 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.
66.8Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 66.9idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.
67.1Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.
67.2.04. Bhūtanirodhesakabhikkhuvatthu
67.3Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: 67.4‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
68.1Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. 68.2Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: 68.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
68.4Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: 68.5‘mayampi kho, bhikkhu, na jānāma: 68.6“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 68.7Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. 68.8Te kho etaṁ jāneyyuṁ: 68.9“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
69.1Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: 69.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 69.3Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: 69.4‘mayampi kho, bhikkhu, na jānāma: 69.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti. 69.6Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. 69.7Te kho etaṁ jāneyyuṁ: 69.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 70.1Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca: 70.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 70.3Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ: 70.4‘mayampi kho, bhikkhu, na jānāma: 70.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 70.6Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. 70.7So kho etaṁ jāneyya: 70.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 71.1Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: 71.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 71.3Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca: 71.4‘ahampi kho, bhikkhu, na jānāmi: 71.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 72.1Atthi kho, bhikkhu, yāmā nāma devā …pe… 73.1suyāmo nāma devaputto … 74.1tusitā nāma devā … 75.1santussito nāma devaputto … 76.1nimmānaratī nāma devā … 77.1sunimmito nāma devaputto … 77.2paranimmitavasavattī nāma devā … 78.1vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. 78.2So kho etaṁ jāneyya: 78.3“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 79.1Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca: 79.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 79.3Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca: 79.4‘ahampi kho, bhikkhu, na jānāmi: 79.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 79.6Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. 79.7Te kho etaṁ jāneyyuṁ: 79.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
80.1Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. 80.2Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca: 80.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 80.4Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: 80.5‘mayampi kho, bhikkhu, na jānāma: 80.6“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 80.7Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca. 80.8So kho etaṁ jāneyya: 80.9“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
80.10‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? 80.11‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; 80.12api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. 81.1Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.
81.2Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: 81.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 81.4Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: 81.5‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.
82.1Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: 82.2‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: 82.3“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. 82.4Evañca kho ahaṁ taṁ, āvuso, pucchāmi: 82.5“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
82.6Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: 82.7‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. 83.1Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: 83.2‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: 83.3“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. 83.4Evañca kho ahaṁ taṁ, āvuso, pucchāmi: 83.5“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
83.6Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: 83.7‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. 83.8Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. 83.9Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. 83.10Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. 83.11Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.
84.1Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. 84.2Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: 84.3‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
85.04.1. Tīradassisakuṇupamā
85.1Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—
85.2bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. 85.3Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. 85.4So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. 85.5Sace so samantā tīraṁ passati, tathāgatakova hoti. 85.6Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.
85.7Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. 85.8Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: 85.9‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
85.10Evañca kho eso, bhikkhu, pañho pucchitabbo:
85.11‘Kattha āpo ca pathavī, 85.12tejo vāyo na gādhati; 85.13Kattha dīghañca rassañca, 85.14aṇuṁ thūlaṁ subhāsubhaṁ; 85.15Kattha nāmañca rūpañca, 85.16asesaṁ uparujjhatī’ti.
85.17Tatra veyyākaraṇaṁ bhavati:
85.18‘Viññāṇaṁ anidassanaṁ, 85.19anantaṁ sabbatopabhaṁ;
85.20Ettha āpo ca pathavī, 85.21tejo vāyo na gādhati. 85.22Ettha dīghañca rassañca, 85.23aṇuṁ thūlaṁ subhāsubhaṁ;
85.24Ettha nāmañca rūpañca, 85.25asesaṁ uparujjhati; 85.26Viññāṇassa nirodhena, 85.27etthetaṁ uparujjhatī’”ti.
85.28Idamavoca bhagavā. 85.29Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.
85.30Kevaṭṭasuttaṁ niṭṭhitaṁ ekādasamaṁ.
1.1So I have heard. 1.1Evaṁ me sutaṁ—1.2At one time the Buddha was staying near Nāḷandā in Pāvārika’s mango grove. This was the scene for some controversial discussions with Jains (MN 56, SN 42.8), and Sāriputta’s touching declaration of faith shortly before his passing (SN 47.12, DN 16:1.16.1, DN 28). It is probably the Pāvā (modern Pawapuri) at which Mahāvīra died according to the Jain tradition. 1.2ekaṁ samayaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.
1.3Then the householder Kevaḍḍha went up to the Buddha, bowed, sat down to one side, and said to him, Kevaḍḍha is mentioned only here. Manuscripts spell his name variously as Kevaddha or Kevaṭṭa (“fisherman”). The Chinese form 堅固 means “sturdy” (from dṛḍha) and thus supports Kevaḍḍha. 1.3Atha kho kevaṭṭo gahapatiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 1.4“Sir, this Nāḷandā is successful and prosperous, populous, full of people. 1.4“ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 1.5Please direct a mendicant to perform a superhuman demonstration of psychic power. I have been asked to do the same thing for the same reason. 1.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; 1.6Then Nāḷandā will become even more devoted to the Buddha!” 1.6evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī”ti.
1.7When he said this, the Buddha said, 1.7Evaṁ vutte, bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: 1.8“Kevaḍḍha, I do not teach Dhamma to the mendicants like this: 1.8“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: 1.9‘Come now, mendicants, perform a superhuman demonstration of psychic power for the white-clothed laypeople.’” In fact it is forbidden in Kd 15:8.2.23. 1.9‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
2.1For a second time, Kevaḍḍha made the same request, 2.1Dutiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 2.2“Sir, I am not teaching you the Dhamma, The reading dhaṁsemi is dubious. An old Burmese manuscript has the reading dhammaṁ desemi, which echoes the Buddha just above. Note too that Kevaḍḍha urges the Buddha to “direct” the monks (samādisatu, from the same root as desemi). I think the tension is deliberate: Kevaḍḍha says he isn’t telling the Buddha how to teach, but he absolutely is. Other readings convey the sense “attack, insult”, but this seems out of place. 2.2“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; 2.3but nonetheless I say: 2.3api ca evaṁ vadāmi: 2.4‘Sir, this Nāḷandā is successful and prosperous, populous, full of people. 2.4‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 2.5Please direct a mendicant to perform a superhuman demonstration of psychic power. 2.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati; 2.6Then Nāḷandā will become even more devoted to the Buddha!’” 2.6evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti. 2.7But for a second time, the Buddha gave the same answer. 2.7Dutiyampi kho bhagavā kevaṭṭaṁ gahapatiputtaṁ etadavoca: 2.8[…]2.8“na kho ahaṁ, kevaṭṭa, bhikkhūnaṁ evaṁ dhammaṁ desemi: 2.9[…]2.9‘etha tumhe, bhikkhave, gihīnaṁ odātavasanānaṁ uttari manussadhammā iddhipāṭihāriyaṁ karothā’”ti.
3.1For a third time, Kevaḍḍha made the same request, 3.1Tatiyampi kho kevaṭṭo gahapatiputto bhagavantaṁ etadavoca: 3.2[…]3.2“nāhaṁ, bhante, bhagavantaṁ dhaṁsemi; 3.3[…]3.3api ca evaṁ vadāmi: 3.4[…]3.4‘ayaṁ, bhante, nāḷandā iddhā ceva phītā ca bahujanā ākiṇṇamanussā bhagavati abhippasannā. 3.5[…]3.5Sādhu, bhante, bhagavā ekaṁ bhikkhuṁ samādisatu, yo uttari manussadhammā iddhipāṭihāriyaṁ karissati. 3.6at which the Buddha said the following. 3.6Evāyaṁ nāḷandā bhiyyoso mattāya bhagavati abhippasīdissatī’”ti.
3.7.01. The Demonstration of Psychic Power 3.7.01. Iddhipāṭihāriya
3.8“Kevaḍḍha, there are three kinds of demonstration, which I declare having realized them with my own insight. As noted previously, the basic sense of pāṭihāriya is “demonstration”, and as the context here shows, it may or may not involve a “demonstration of wonders” i.e. a “miracle”. 3.8“Tīṇi kho imāni, kevaṭṭa, pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni. 3.9What three? 3.9Katamāni tīṇi? 3.10The demonstration of psychic power, the demonstration of revealing, and the demonstration of instruction. These three are mentioned frequently in the suttas. Only the last is endorsed by the Buddha, as it leads to genuine growth. 3.10Iddhipāṭihāriyaṁ, ādesanāpāṭihāriyaṁ, anusāsanīpāṭihāriyaṁ.
4.1And what is the demonstration of psychic power? 4.1Katamañca, kevaṭṭa, iddhipāṭihāriyaṁ? 4.2It’s a mendicant who wields 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. 4.2Idha, kevaṭṭa, bhikkhu 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.
4.3Someone with faith and confidence sees that mendicant performing those superhuman feats. 4.3Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamānaṁ gacchantaṁ seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karontaṁ seyyathāpi udake; udakepi abhijjamāne gacchantaṁ seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamantaṁ seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasantaṁ parimajjantaṁ yāva brahmalokāpi kāyena vasaṁ vattentaṁ.
4.4They tell someone else who lacks faith and confidence: 4.4Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: 4.5‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! Their priors have been confirmed. 4.5‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. 4.6I saw him myself, performing all these superhuman feats!’ 4.6Amāhaṁ bhikkhuṁ addasaṁ anekavihitaṁ iddhividhaṁ paccanubhontaṁ—ekopi hutvā bahudhā hontaṁ, bahudhāpi hutvā eko hontaṁ …pe… yāva brahmalokāpi kāyena vasaṁ vattentan’ti.
5.1But the one lacking faith and confidence would say to them: Note how a skeptical mindset sticks closer to the truth. 5.1Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: 5.2‘There’s a spell named Gandhārī. “Spell” is vijjā (Sanskrit vidyā, “(potent) knowledge”, cf. English “wicca”, “wizard”, “witch”). The commentary says it was practiced by the seers of Gandhāra (north-west Pakistan). Jain tradition also knows a Gandhārī mantra, but attribute it to certain vidyādhara deities. Sanskrit tradition similarly knows of a vidyādevī (“lore goddess”) named Gandhārī. Gandhāra was an ancient land of learning, and a convenient location for exotic magics. 5.2‘atthi kho, bho, gandhārī nāma vijjā. 5.3Using that a mendicant can perform such superhuman feats.’ 5.3Tāya so bhikkhu anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti …pe… yāva brahmalokāpi kāyena vasaṁ vattetī’ti.
5.4What do you think, Kevaḍḍha? 5.4Taṁ kiṁ maññasi, kevaṭṭa, 5.5Wouldn’t someone lacking faith speak like that?” 5.5api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?
5.6“They would, sir.” 5.6“Vadeyya, bhante”ti.
5.7“Seeing this drawback in psychic power, I’m horrified, repelled, and disgusted by demonstrations of psychic power. These feats that have nothing to do with spiritual growth, hence they may be produced or perhaps faked by a variety of means. 5.7“Imaṁ kho ahaṁ, kevaṭṭa, iddhipāṭihāriye ādīnavaṁ sampassamāno iddhipāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.
6.02. The Demonstration of Revealing 6.02. Ādesanāpāṭihāriya
6.1And what is the demonstration of revealing? “Revealing” is ādesana, from root dis “to indicate, show, or point”. 6.1Katamañca, kevaṭṭa, ādesanāpāṭihāriyaṁ? 6.2It’s when a mendicant reveals the mind, mentality, thoughts, and reflections of other beings and individuals: The Pali terms here are citta, cetasika, vitakka, and vicāra. 6.2Idha, kevaṭṭa, bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: 6.3‘This is what you’re thinking, such is your thought, and thus is your state of mind.’ Here we have mano (twice) and citta. 6.3‘evampi te mano, itthampi te mano, itipi te cittan’ti.
6.4Someone with faith and confidence sees that mendicant revealing another individual’s thoughts. 6.4Tamenaṁ aññataro saddho pasanno passati taṁ bhikkhuṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: 6.5[…]6.5‘evampi te mano, itthampi te mano, itipi te cittan’ti. 6.6They tell someone else who lacks faith and confidence: 6.6Tamenaṁ so saddho pasanno aññatarassa assaddhassa appasannassa āroceti: 6.7‘Oh lord, how incredible, how amazing! The ascetic has such psychic power and might! 6.7‘acchariyaṁ vata bho, abbhutaṁ vata bho, samaṇassa mahiddhikatā mahānubhāvatā. 6.8I saw him myself, revealing the thoughts of another individual!’ 6.8Amāhaṁ bhikkhuṁ addasaṁ parasattānaṁ parapuggalānaṁ cittampi ādisantaṁ, cetasikampi ādisantaṁ, vitakkitampi ādisantaṁ, vicāritampi ādisantaṁ: 6.9[…]6.9“evampi te mano, itthampi te mano, itipi te cittan”’ti.
7.1But the one lacking faith and confidence would say to them: 7.1Tamenaṁ so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyya: 7.2‘There’s a spell named Māṇikā. From maṇi, “gem”. Magical gems are a common feature of Indian storytelling. Buddhist stories often feature the “wish-granting gem” (cintāmaṇi), which according to the commentary is meant here. 7.2‘atthi kho, bho, maṇikā nāma vijjā; 7.3Using that a mendicant can reveal another individual’s thoughts.’ 7.3tāya so bhikkhu parasattānaṁ parapuggalānaṁ cittampi ādisati, cetasikampi ādisati, vitakkitampi ādisati, vicāritampi ādisati: 7.4[…]7.4“evampi te mano, itthampi te mano, itipi te cittan”’ti.
7.5What do you think, Kevaḍḍha? 7.5Taṁ kiṁ maññasi, kevaṭṭa, 7.6Wouldn’t someone lacking faith speak like that?” 7.6api nu so assaddho appasanno taṁ saddhaṁ pasannaṁ evaṁ vadeyyā”ti?
7.7“They would, sir.” 7.7“Vadeyya, bhante”ti.
7.8“Seeing this drawback in revealing, I’m horrified, repelled, and disgusted by demonstrations of revealing. 7.8“Imaṁ kho ahaṁ, kevaṭṭa, ādesanāpāṭihāriye ādīnavaṁ sampassamāno ādesanāpāṭihāriyena aṭṭīyāmi harāyāmi jigucchāmi.
8.03. The Demonstration of Instruction 8.03. Anusāsanīpāṭihāriya
8.1And what is the demonstration of instruction? 8.1Katamañca, kevaṭṭa, anusāsanīpāṭihāriyaṁ? 8.2It’s when a mendicant instructs others like this: 8.2Idha, kevaṭṭa, bhikkhu evamanusāsati: 8.3‘Think like this, not like that. Focus your mind like this, not like that. Give up this, and live having achieved that.’ 8.3‘evaṁ vitakketha, mā evaṁ vitakkayittha, evaṁ manasikarotha, mā evaṁ manasākattha, idaṁ pajahatha, idaṁ upasampajja viharathā’ti. 8.4This is called the demonstration of instruction. 8.4Idaṁ vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.
9.1“Furthermore, 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. This is the start of the teaching on the Gradual Training, encompassing ethics (sīla), meditation (samādhi), and wisdom (paññā). Only the ethics portion appeared in the Brahmajālasutta, while all three are restated in all the remaining suttas of this chapter, although in truncated form. | It is exceedingly rare for a Buddha to appear. 9.1“idha, kevaṭṭa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 9.2He 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. The Buddha realizes the truth by his own understanding, not through divine intervention or other metaphysical means. 9.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 9.3He 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. It is good when first heard, when practicing, and when one has realized the fruits. 9.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
10.1A householder hears that teaching, or a householder’s child, or someone reborn in a good family. The word “householder” (gahapati) informally refers to any lay person, but more specifically indicates someone who owns a house, i.e. a person of standing. The renunciate life is not just for slaves or workers wishing to escape their station. 10.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 10.2They gain faith in the Realized One 10.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 10.3and reflect: 10.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 10.4‘Life at home is cramped and dirty, life gone forth is wide open. 10.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 10.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 10.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 10.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 10.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
10.7After 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. 10.7So 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.
11.1Once 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. This serves as a table of contents for the teachings to come. | Nowadays, the “monastic code” (pātimokkha) means the list of rules for monks and nuns found in the Vinayapiṭaka. In the early texts, however, it has three main meanings. Sometimes it does refer to the list of rules, as at AN 10.36:1.6. Here it refers to the code of conduct that follows, which is a non-legalistic set of guidelines that preceded the Vinayapiṭaka. At DN 14:3.28.1 it refers to the verses summarizing monastic conduct known as the “Ovāda Pātimokkha”. 11.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
12.0.13.1. Ethics 12.0.13.1. Sīla
12.0.23.1.1. The Shorter Section on Ethics 12.0.23.1.1. Cūḷasīla
12.1And how, Kevaḍḍha, is a mendicant accomplished in ethics? 12.1Kathañca, kevaṭṭa, bhikkhu sīlasampanno hoti? 12.2It’s when a mendicant gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. While the precept includes any living creature, if a monastic murders a human being they are immediately and permanently expelled. 12.2Idha, kevaṭṭa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 12.3This pertains to their ethics. 12.3Idampissa hoti sīlasmiṁ.
12.4They 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. 12.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 12.5This pertains to their ethics. 12.5Idampissa hoti sīlasmiṁ.
12.6They 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. 12.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 12.7This pertains to their ethics. 12.7Idampissa hoti sīlasmiṁ.
13.1They 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. 13.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 13.2This pertains to their ethics. 13.2Idampissa hoti sīlasmiṁ.
13.3They 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. 13.3Pisuṇaṁ 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. 13.4This pertains to their ethics. 13.4Idampissa hoti sīlasmiṁ.
13.5They 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. 13.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 13.6This pertains to their ethics. 13.6Idampissa hoti sīlasmiṁ.
13.7They 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. 13.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 13.8This pertains to their ethics. 13.8Idampissa hoti sīlasmiṁ.
14.1They refrain from injuring plants and seeds. 14.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 14.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 14.2ekabhattiko hoti rattūparato virato vikālabhojanā. 14.3They refrain from seeing shows of dancing, singing, and music . 14.3Naccagītavāditavisūkadassanā paṭivirato hoti. 14.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 14.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 14.5They refrain from high and luxurious beds. To avoid sleeping too much. 14.5Uccāsayanamahāsayanā paṭivirato hoti. 14.6They refrain from receiving gold and currency, 14.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 14.7raw grains, 14.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 14.8raw meat, 14.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 14.9women and girls, 14.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 14.10male and female bondservants, 14.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 14.11goats and sheep, 14.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 14.12chickens and pigs, 14.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 14.13elephants, cows, horses, and mares, 14.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 14.14and fields and land. 14.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 14.15They refrain from running errands and messages; 14.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 14.16buying and selling; 14.16Kayavikkayā paṭivirato hoti. 14.17falsifying weights, metals, or measures; 14.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 14.18bribery, fraud, cheating, and duplicity; 14.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 14.19mutilation, murder, abduction, banditry, plunder, and violence. 14.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 14.20This pertains to their ethics. 14.20Idampissa hoti sīlasmiṁ.
14.21The shorter section on ethics is finished. 14.21Cūḷasīlaṁ niṭṭhitaṁ.
15.03.1.2. The Middle Section on Ethics 15.03.1.2. Majjhimasīla
15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 15.2These 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. 15.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 15.3This pertains to their ethics. 15.3Idampissa hoti sīlasmiṁ.
16.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 16.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 16.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 16.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 16.3They refrain from storing up such goods. 16.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 16.4This pertains to their ethics. 16.4Idampissa hoti sīlasmiṁ.
17.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 17.2This 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. 17.2Seyyathidaṁ—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 17.3They refrain from such shows. 17.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 17.4This pertains to their ethics. 17.4Idampissa hoti sīlasmiṁ.
18.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 18.2This 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. 18.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 18.3They refrain from such gambling. 18.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 18.4This pertains to their ethics. 18.4Idampissa hoti sīlasmiṁ.
19.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 19.2This 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. 19.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 19.3They refrain from such bedding. 19.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 19.4This pertains to their ethics. 19.4Idampissa hoti sīlasmiṁ.
20.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 20.2This 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. 20.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 20.3They refrain from such attirement and adornment. 20.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 20.4This pertains to their ethics. 20.4Idampissa hoti sīlasmiṁ.
21.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 21.2This 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. 21.2Seyyathidaṁ—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 21.3They refrain from such low talk. 21.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 21.4This pertains to their ethics. 21.4Idampissa hoti sīlasmiṁ.
22.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 22.2They 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!’ 22.2Seyyathidaṁ—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 22.3They refrain from such argumentative talk. 22.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 22.4This pertains to their ethics. 22.4Idampissa hoti sīlasmiṁ.
23.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 23.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 23.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 23.3They refrain from such errands. 23.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4This pertains to their ethics. 23.4Idampissa hoti sīlasmiṁ.
24.1There 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. 24.1Yathā 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. 24.2This pertains to their ethics. 24.2Idampissa hoti sīlasmiṁ.
24.3The middle section on ethics is finished. 24.3Majjhimasīlaṁ niṭṭhitaṁ.
25.03.1.3. The Long Section on Ethics 25.03.1.3. Mahāsīla
25.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 25.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 25.2This 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. 25.2Seyyathidaṁ—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 25.3They refrain from such low lore, such wrong livelihood. 25.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 25.4This pertains to their ethics. 25.4Idampissa hoti sīlasmiṁ.
26.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 26.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 26.2This 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. 26.2Seyyathidaṁ—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 26.3They refrain from such low lore, such wrong livelihood. 26.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 26.4This pertains to their ethics. 26.4Idampissa hoti sīlasmiṁ.
27.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 27.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 27.2This 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. 27.2Seyyathidaṁ—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 27.3They refrain from such low lore, such wrong livelihood. 27.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 27.4This pertains to their ethics. 27.4Idampissa hoti sīlasmiṁ.
28.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 28.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 28.2This 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. 28.2Seyyathidaṁ—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 28.3They refrain from such low lore, such wrong livelihood. 28.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 28.4This pertains to their ethics. 28.4Idampissa hoti sīlasmiṁ.
29.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 29.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 29.2This 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. 29.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 29.3They refrain from such low lore, such wrong livelihood. 29.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 29.4This pertains to their ethics. 29.4Idampissa hoti sīlasmiṁ.
30.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 30.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 30.2This 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. 30.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 30.3They refrain from such low lore, such wrong livelihood. 30.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 30.4This pertains to their ethics. 30.4Idampissa hoti sīlasmiṁ.
31.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 31.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 31.2This 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. 31.2Seyyathidaṁ—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 31.3They refrain from such low lore, such wrong livelihood. 31.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 31.4This pertains to their ethics. 31.4Idampissa hoti sīlasmiṁ.
32.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 32.1Sa kho so, kevaṭṭa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 32.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 32.2Seyyathāpi, kevaṭṭa, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 32.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 32.3evameva kho, kevaṭṭa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 32.4When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. This is the first step in the Buddha’s answer to Ajātasattu. This is the sense of happiness and well-being that you have when you know you have done nothing wrong for which anyone might blame you. It is the psychological foundation for meditation. 32.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 32.5That’s how a mendicant is accomplished in ethics. 32.5Evaṁ kho, kevaṭṭa, bhikkhu sīlasampanno hoti.
32.6The longer section on ethics is finished. 32.6Mahāsīlaṁ niṭṭhitaṁ.
33.0.13.2. Immersion 33.0.13.2. Samādhi
33.0.23.2.1. Sense Restraint 33.0.23.2.1. Indriyasaṁvara
33.1And how does a mendicant guard the sense doors? Here begins the series of practices that build on moral fundamentals to lay the groundwork for meditation. 33.1Kathañca, kevaṭṭa, bhikkhu indriyesu guttadvāro hoti? 33.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 33.2Idha, kevaṭṭa, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 33.3If 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. It is not that one cannot see things, but that, mindful of its effect, one avoids unnecessary stimulation. | “Covetousness and bitterness” (abhijjhā domanassā) are the strong forms of desire and aversion caused by lack of restraint. 33.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 33.4When they hear a sound with their ears … 33.4Sotena saddaṁ sutvā …pe… 33.5When they smell an odor with their nose … 33.5ghānena gandhaṁ ghāyitvā …pe… 33.6When they taste a flavor with their tongue … 33.6jivhāya rasaṁ sāyitvā …pe… 33.7When they feel a touch with their body … 33.7kāyena phoṭṭhabbaṁ phusitvā …pe… 33.8When they know an idea with their mind, they don’t get caught up in the features and details. 33.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 33.9If 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. 33.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 33.10When they have this noble sense restraint, they experience an unsullied bliss inside themselves. Their happiness deepens, as they see that not only their actions but also their mind is becoming free of anything unwholesome. 33.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 33.11That’s how a mendicant guards the sense doors. 33.11Evaṁ kho, kevaṭṭa, bhikkhu indriyesu guttadvāro hoti.
34.03.2.2. Mindfulness and Situational Awareness 34.03.2.2. Satisampajañña
34.1And how does a mendicant have mindfulness and situational awareness? Situational awareness is a psychological term popularized in the 1990s. It has to do with the perception of environmental phenomena and the comprehension of their meaning, which is very close to the sense of the Pali term sampajañña. 34.1Kathañca, kevaṭṭa, bhikkhu satisampajaññena samannāgato hoti? 34.2It’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. These acts describe the daily life of a mendicant: going into the village for alms, at which time there are many distracting sights. Then they return, eat their meal, and spend their day in meditation. 34.2Idha, kevaṭṭa, 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. 34.3That’s how a mendicant has mindfulness and situational awareness. 34.3Evaṁ kho, kevaṭṭa, bhikkhu satisampajaññena samannāgato hoti.
35.03.2.3. Contentment 35.03.2.3. Santosa
35.1And how is a mendicant content? 35.1Kathañca, kevaṭṭa, bhikkhu santuṭṭho hoti? 35.2It’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. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 35.2Idha, kevaṭṭa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 35.3They’re like a bird: wherever it flies, wings are its only burden. 35.3Seyyathāpi, kevaṭṭa, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 35.4In 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. 35.4evameva kho, kevaṭṭa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 35.5That’s how a mendicant is content. 35.5Evaṁ kho, kevaṭṭa, bhikkhu santuṭṭho hoti.
36.03.2.4. Giving Up the Hindrances 36.03.2.4. Nīvaraṇappahāna
36.1When they have this entire spectrum of noble ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment, These are the prerequisite conditions for embarking on deep meditation. 36.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 36.2they 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. 36.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 36.3After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. For parimukha (“in their presence”) we find pratimukha in Sanskrit, which can mean “presence” or the reflection of the face. Late canonical Pali explains parimukha as “the tip of the nose or the reflection of the face (mukhanimitta)”. Parimukha in Sanskrit is rare, but it appears in Pāṇini 4.4.29, which the commentary illustrates with the example of a servant “in the presence” of their master (cp. SN 47.8). So it seems the sense is “before the face” or more generally “in the presence”. | To “establish mindfulness” (satiṁ upaṭṭhapetvā) is literally to “do satipaṭṭhāna”. 36.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
37.1Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Covetousness (abhijjha) has been curbed by sense restraint, and now is fully abandoned. 37.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 37.2Giving 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. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 37.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 37.3Giving 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. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 37.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 37.4Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Restlessness hankers for the future and is countered by contentment. Remorse digs up the past and is countered by ethical purity. 37.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 37.5Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. The meditator set out on their path after gaining faith in the Buddha. 37.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
38.1Suppose a man who has gotten into debt were to apply himself to work, The happiness of meditation is hard to understand without practicing, so the Buddha gives a series of five similes to illustrate in terms Ajātasattu would understand. 38.1Seyyathāpi, kevaṭṭa, puriso iṇaṁ ādāya kammante payojeyya. 38.2and his efforts proved successful. 38.2Tassa te kammantā samijjheyyuṁ. 38.3He would pay off the original loan and have enough left over to support his partner. 38.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 38.4Thinking about this, 38.4Tassa evamassa: 38.5[…]38.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 38.6[…]38.6Tassa me te kammantā samijjhiṁsu. 38.7[…]38.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 38.8he’d be filled with joy and happiness. 38.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
39.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 39.1Seyyathāpi, kevaṭṭa, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 39.2But after some time they’d recover from that illness, and regain their appetite and their strength. 39.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 39.3Thinking about this, 39.3Tassa evamassa: 39.4[…]39.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 39.5[…]39.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 39.6[…]39.6Somhi etarahi tamhā ābādhā mutto; 39.7[…]39.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 39.8they’d be filled with joy and happiness. 39.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
40.1Suppose a person was imprisoned in a jail. 40.1Seyyathāpi, kevaṭṭa, puriso bandhanāgāre baddho assa. 40.2But after some time they were released from jail, safe and sound, with no loss of wealth. 40.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 40.3Thinking about this, 40.3Tassa evamassa: 40.4[…]40.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 40.5[…]40.5Natthi ca me kiñci bhogānaṁ vayo’ti. 40.6they’d be filled with joy and happiness. 40.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
41.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 41.1Seyyathāpi, kevaṭṭa, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 41.2But 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. 41.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 41.3Thinking about this, 41.3Tassa evamassa: 41.4[…]41.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 41.5[…]41.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 41.6they’d be filled with joy and happiness. 41.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
42.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 42.1Seyyathāpi, kevaṭṭa, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 42.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 42.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 42.3Thinking about this, 42.3Tassa evamassa: 42.4[…]42.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 42.5[…]42.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 42.6they’d be filled with joy and happiness. 42.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
43.1In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them thus as a debt, a disease, a prison, slavery, and a desert crossing. The five hindrances remain a pillar of meditation teaching. The root sense means to “obstruct” but also to “obscure, darken, veil”. 43.1Evameva kho, kevaṭṭa, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
43.2But 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. Each simile illustrates not the happiness of acquisition, but of letting go. 43.2Seyyathāpi, kevaṭṭa, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 43.3[…]43.3evameva kho, kevaṭṭa, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
43.4Seeing 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. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. 43.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
44.03.2.5. First Absorption 44.03.2.5. Paṭhamajhāna
44.1Quite 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. Jhāna is a state of “elevated consciousness” (adhicitta), so all the terms have an elevated sense. | The plural form indicates that “sensual pleasures” includes sense experience, which the meditator can turn away from since they no longer have any desire for it. | The “unskillful qualities” are the five hindrances. | The “rapture and bliss born of seclusion” is the happiness of abandoning the hindrances and freedom from sense impingement. | “Placing the mind and keeping it connected” (vitakka, vicāra) uses terms that mean “thought” in coarse consciousness, but which in “elevated consciousness” refer to the subtle function of applying the mind to the meditation. 44.1So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 44.2They 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. As a meditator proceeds, their subjective experience of the “body” evolves from tactile sense impressions (phoṭṭhabba), to the interior mental experience of bliss and light (manomayakāya), to the direct personal realization of highest truth (MN 70:23.2: kāyena ceva paramasaccaṁ sacchikaroti). 44.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
45.1It’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. The kneading is the “placing the mind and keeping it connected”, the water is bliss, while the lack of leaking speaks to the contained interiority of the experience. | Here as elsewhere, water is used as a metaphor for the mind in absorption. Compare Bṛhadāraṇyaka Upaniṣad 4.3.32: “He becomes like water, one, the seer without duality; this is the world of Brahmā.” 45.1Seyyathāpi, kevaṭṭa, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 45.2In 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. 45.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 45.3This is called the demonstration of instruction. 45.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
46.03.2.6. Second Absorption 46.03.2.6. Dutiyajhāna
46.1Furthermore, 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 applying the mind and keeping it connected. Each jhāna begins as the least refined aspect of the previous jhāna ends. This is not consciously directed, but describes the natural process of settling. The meditator is now fully confident and no longer needs to apply their mind: it is simply still and fully unified. 46.1Puna caparaṁ, kevaṭṭa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 46.2They 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. 46.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
47.1It’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. The simile emphasizes the water as bliss, while the lack of inflow expresses containment and unification. 47.1Seyyathāpi, kevaṭṭa, 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 sammādhāraṁ anuppaveccheyya. 47.2But 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. The water welling up is the rapture, which is the uplifting emotional response to the experience of bliss. 47.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
47.3In 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. 47.3Evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 47.4This too is called the demonstration of instruction. 47.4Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
48.03.2.7. Third Absorption 48.03.2.7. Tatiyajhāna
48.1Furthermore, 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.’ The emotional response to bliss matures from the subtle thrill of rapture to the poise of equanimity. Mindfulness is present in all states of deep meditation, but with equanimity it becomes prominent. 48.1Puna caparaṁ, kevaṭṭa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 48.2They 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. 48.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
49.1It’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. The meditator is utterly immersed in stillness and bliss. 49.1Seyyathāpi, kevaṭṭa, 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; 49.2In 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. 49.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 49.3This too is called the demonstration of instruction. 49.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
50.03.2.8. Fourth Absorption 50.03.2.8. Catutthajhāna
50.1Furthermore, 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. The emotional poise of equanimity leads to the feeling of pleasure settling into the more subtle neutral feeling. Pain and sadness have been abandoned long before, but are emphasized here as they are subtle counterpart of pleasure. 50.1Puna caparaṁ, kevaṭṭa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 50.2They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. The equanimity of the fourth jhāna is not dullness and indifference, but a brilliant and radiant awareness. 50.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
51.1It’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. The white cloth is the purity and brightness of equanimity. The commentary explains this as a person who has just got out of a bath and sits perfectly dry and content. 51.1Seyyathāpi, kevaṭṭa, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 51.2In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind. 51.2evameva kho, kevaṭṭa, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 51.3This too is called the demonstration of instruction. 51.3Idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
52.0.13.3. The Eight Knowledges 52.0.13.3. Aṭṭhañāṇa
52.0.23.3.1. Knowledge and Vision 52.0.23.3.1. Vipassanāñāṇa
52.1When 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 and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 52.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 52.2They understand: 52.2So evaṁ pajānāti: 52.3‘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. This is the “coarse” (olārika) body. Note that its generation by mother and father contradicts the doctrine of Ajita Kesakambala. The obvious impermanence of the body invites the tempting but fallacious notion that the mind or soul is permanent, which is dispelled by deeper insight. 52.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 52.4And this consciousness of mine is attached to it, tied to it.’ This distinction should not be mistaken for mind-body dualism. These are not fundamental substances but experiences of a meditator. 52.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.
53.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 53.1Seyyathāpi, kevaṭṭa, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 53.2And it was strung with a thread of blue, yellow, red, white, or golden brown. Strung gems were loved in India from the time in the Harappan civilization, millennia before the Buddha. 53.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 53.3And a person with clear eyes were to take it in their hand and check it: 53.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 53.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 53.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 53.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 53.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
53.6In 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. This form of “knowledge and vision” is rarely mentioned, being found only here, at DN 10:2.21.3, and at MN 77:29.2. The next realization, the “mind-made body” is also only found in these three suttas. | The Mahāsaṅgīti edition adds the spurious title vipassanāñāṇa (“insight knowledge”) to this section. This term does not appear anywhere in the Pali canon. 53.6Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 53.7[…]53.7So evaṁ pajānāti: 53.8[…]53.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 53.9[…]53.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 53.10This too is called the demonstration of instruction. 53.10idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
54.03.3.2. Mind-Made Body 54.03.3.2. Manomayiddhiñāṇa
54.1When 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. The “mind-made body” is the interior mental representation of the physical body. In ordinary consciousness it is proprioception, which here is enhanced by the power of meditation. The higher powers in Buddhism are regarded as extensions and evolutions of aspects of ordinary experience, not as metaphysical realities separate from the world of mundane experience. 54.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 54.2From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. This is similar to the experience of the “astral body” described by modern spiritualists. Note that it is still “physical” (rūpī) even though it is mind-made. This is the subtle (sukhuma) body, which is an energetic experience of physical properties by the mind. 54.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
55.1Suppose a person was to draw a reed out from its sheath. 55.1Seyyathāpi, kevaṭṭa, puriso muñjamhā īsikaṁ pavāheyya. 55.2They’d think: 55.2Tassa evamassa: 55.3‘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.’ 55.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 55.4Or suppose a person was to draw a sword out from its scabbard. 55.4Seyyathā vā pana, kevaṭṭa, puriso asiṁ kosiyā pavāheyya. 55.5They’d think: 55.5Tassa evamassa: 55.6‘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.’ 55.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 55.7Or suppose a person was to draw a snake out from its slough. 55.7Seyyathā vā pana, kevaṭṭa, puriso ahiṁ karaṇḍā uddhareyya. 55.8They’d think: 55.8Tassa evamassa: 55.9‘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.’ 55.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
55.10In 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. 55.10Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 55.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 55.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 55.12This too is called the demonstration of instruction. 55.12idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
56.03.3.3. Psychic Powers 56.03.3.3. Iddhividhañāṇa
56.1When 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. Here begin the “six direct knowledges” (chaḷabhiññā), which are found commonly throughout the early texts. | “Psychic powers” (iddhi) were much cultivated in the Buddha’s day, but the means to acquire them varied: devotion to a god, brutal penances, or magic rituals. The Buddha taught that the mind developed in samādhi was capable of things that are normally incomprehensible. 56.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 56.2They 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. Only a few of these are attested as events in the early texts. The most common is the ability to “materialize and dematerialize”, exhibited by the Buddha (AN 8.30:2.1), some disciples (MN 37:6.1), and deities (MN 67:8.1). The Pali is āvibhāvaṁ tirobhāvaṁ, literally “manifest state, hidden state”. Also found in Chāndogya Upaniṣad 7.26.1. 56.2So 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 pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.
57.1Suppose a deft potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like. These similes hark back to the descriptions of the purified mind as pliable and workable. 57.1Seyyathāpi, kevaṭṭa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 57.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 57.2Seyyathā vā pana, kevaṭṭa, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 57.3Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like. This simile is extended in detail at AN 3.101. 57.3Seyyathā vā pana, kevaṭṭa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
57.4In 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. 57.4Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 57.5[…]57.5So 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 pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. 57.6This too is called the demonstration of instruction. 57.6idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
58.03.3.4. Clairaudience 58.03.3.4. Dibbasotañāṇa
58.1When 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. “Clairaudience” is a literal rendition of dibbasota. The root sense of dibba is to “shine” like the bright sky or a divine being. The senses of clarity and divinity are both present. 58.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 58.2With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. The Buddha occasionally used this ability for teaching, as at MN 75:6.1. 58.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
59.1Suppose 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.’ The simile emphasizes the clarity and distinctness of the sounds. Compare AN 4.114: bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. 59.1Seyyathāpi, kevaṭṭa, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
59.2In 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 clairaudience. 59.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 59.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 59.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 59.4This too is called the demonstration of instruction. 59.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
60.03.3.5. encompassing the minds of Others 60.03.3.5. Cetopariyañāṇa
60.1When 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. Note that the Indic idiom is not the “reading” of minds, which suggests hearing the words spoken in inner dialogue. While this is exhibited by the Buddha (eg. AN 8.30:2.1), the main emphasis is on the comprehension of the overall state of mind. 60.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 60.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 60.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—60.3They understand mind with greed as ‘mind with greed’, 60.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 60.4and mind without greed as ‘mind without greed’. 60.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 60.5They understand mind with hate … 60.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 60.6mind without hate … 60.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 60.7mind with delusion … 60.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 60.8mind without delusion … 60.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 60.9constricted mind … 60.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 60.10scattered mind … 60.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 60.11expansive mind … 60.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 60.12unexpansive mind … 60.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 60.13mind that is not supreme … 60.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 60.14mind that is supreme … 60.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 60.15immersed mind … 60.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 60.16unimmersed mind … 60.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 60.17freed mind … 60.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 60.18They understand unfreed mind as ‘unfreed mind’. 60.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
61.1Suppose 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.’ Again the simile emphasizes how clear and direct the experience is. Without deep meditation, we have some intuitive sense for the minds of others, but it is far from clear. 61.1Seyyathāpi, kevaṭṭa, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya; 61.2In 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. 61.2evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 61.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 61.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—61.4This too is called the demonstration of instruction. 61.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
62.03.3.6. Recollection of Past Lives 62.03.3.6. Pubbenivāsānussatiñāṇa
62.1When 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. Here begins the “three knowledges” (tevijjā), a subset of the six direct knowledges. The first two of these play an important role in deepening understanding of the nature of suffering in saṁsāra. While they are not necessary for those whose wisdom is keen, they are helpful. 62.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 62.2They 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. Empowered by the fourth jhāna, memory breaks through the veil of birth and death, revealing the vast expanse of time and dispelling the illusion that there is any place of eternal rest or sanctuary in the cycle of transmigration. The knowledge of these events is not hazy or murky, but clear and precise, illuminated by the brilliance of purified consciousness. 62.2So 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.
63.1Suppose 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.’ The word for “past life” is pubbenivāsa, literally “former home”, and the imagery of houses is found in the second of the three knowledges as well. Recollection of past lives is as fresh and clear as the memory of a recent journey. 63.1Seyyathāpi, kevaṭṭa, 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, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.
63.2In 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. 63.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 63.3[…]63.3So 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. 63.4This too is called the demonstration of instruction. 63.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
64.03.3.7. Clairvoyance 64.03.3.7. Dibbacakkhuñāṇa
64.1When 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. 64.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 64.2With 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. Here knowledge extends to the rebirths of others as well as oneself. Even more significant, it brings in the understanding of cause and effect; why rebirth happens the way it does. Such knowledge, however, is not infallible, as the Buddha warns in DN 1:2.5.3 and MN 136. The experience is one thing; the inferences drawn from it are another. One should draw conclusions only tentatively, after long experience. | “Clairvoyance” renders dibbacakkhu (“celestial eye”), for which see Chāndogya Upaniṣad 8.12.5, “the mind is (the self’s) celestial eye” (mano’sya daivaṁ cakṣuḥ). 64.2So 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.
65.1Suppose 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.’ This simile is also found at DN 10:2.33.1. The Majjhima employs a slightly different simile (MN 39:20.3, MN 77:35.2, MN 130:2.1). | Pāsāda is often translated as “palace” or “mansion”, but in early Pali it meant a “stilt longhouse”. As here, it is an elevated place from which one can observe the street below. 65.1Seyyathāpi, kevaṭṭa, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
65.2In 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 death and rebirth of sentient beings. 65.2Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 65.3[…]65.3So 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. 65.4This too is called the demonstration of instruction. 65.4idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ …pe…
66.03.3.8. Ending of Defilements 66.03.3.8. Āsavakkhayañāṇa
66.1When 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. This is the experience of awakening that is the true goal of the Buddhist path. The defilements—properties of the mind that create suffering—have been curbed by the practice of ethics and suppressed by the power of jhāna. Here they are eliminated forever. 66.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 66.2They 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’. These are the four noble truths, which form the main content of the Buddha’s first sermon. They are the overarching principle into which all other teachings fall. The initial realization of the four noble truths indicates the first stage of awakening, stream-entry. 66.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 66.3They 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’. The application of the four noble truths to defilements indicates that this is the final stage of awakening, perfection (or “arahantship”, arahatta). | Many translators use “defilement” to render kilesa, but since kilesa appears only rarely in the early texts, I use “defilement” for āsava. Both terms refer to a stain, corruption, or pollution in the mind. 66.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 66.4Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Bhavāsava is the defilement that craves to continue life in a new birth. 66.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 66.5When they’re freed, they know they’re freed. This is a reflective awareness of the fact of awakening. The meditator reviews their mind and sees that it is free from all forces that lead to suffering. 66.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 66.6They 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.’ This is a standard declaration of full awakening in the suttas, said both of the Buddha and of any arahant (“perfected one”). Each of the four phrases illustrates a cardinal principle of awakening. (1) Further transmigration through rebirths has come to an end due to the exhaustion (khīṇa) of that which propels rebirth, namely deeds motivated by craving. (2) The eightfold path has been developed fully in all respects. (3) All functions relating to the four noble truths have been completed, namely: understanding suffering, letting go craving, witnessing extinguishment, and developing the path. (4) Extinguishment is final, with no falling back to this or any other state of existence. | For “state of existence” (literally “thusness”, itthatta), see DN 15:21.4. 66.6‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
66.7Suppose 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.’ Once again the pool of water represents the mind, but now the meditator is not immersed in the experience, but looks back and reviews it objectively. 66.7Seyyathāpi, kevaṭṭa, 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.
66.8In 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. 66.8Evameva kho, kevaṭṭa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 66.9This too is called the demonstration of instruction. 66.9idampi vuccati, kevaṭṭa, anusāsanīpāṭihāriyaṁ.
67.1These, Kevaḍḍha, are the three kinds of demonstration, which I declare having realized them with my own insight. 67.1Imāni kho, kevaṭṭa, tīṇi pāṭihāriyāni mayā sayaṁ abhiññā sacchikatvā paveditāni.
67.2.04. On the Mendicant in Search of the Cessation of Being 67.2.04. Bhūtanirodhesakabhikkhuvatthu
67.3Once upon a time, Kevaḍḍha, a mendicant in this very Saṅgha had the following thought, This story is presented as an actual event, but is phrased like a fable. 67.3Bhūtapubbaṁ, kevaṭṭa, imasmiññeva bhikkhusaṅghe aññatarassa bhikkhuno evaṁ cetaso parivitakko udapādi: 67.4‘Where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ The question is about meditation, not the annihilation of the material world. The first four jhānas are based on the “subtle form” (sukhumarūpa) that manifests as light in deep meditation. He is asking how to go beyond this to the formless attainments. 67.4‘kattha nu kho ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
68.1Then that mendicant attained a state of immersion such that a path to the gods appeared. The mendicant has already well developed the jhānas. | “Controlling the body as far as the Brahmā realm” is one of the “demonstrations of psychic power” listed above. 68.1Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte devayāniyo maggo pāturahosi. 68.2Then he approached the gods of the four great kings and said, The “gods of the Four Great Kings” are deities born in a realm subject to the overlords known as the Four Great Kings. These deities inhabit the lowest of the celestial realms. 68.2Atha kho so, kevaṭṭa, bhikkhu yena cātumahārājikā devā tenupasaṅkami; upasaṅkamitvā cātumahārājike deve etadavoca: 68.3‘Reverends, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 68.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
68.4When he said this, those gods said to him, 68.4Evaṁ vutte, kevaṭṭa, cātumahārājikā devā taṁ bhikkhuṁ etadavocuṁ: 68.5‘Mendicant, we too do not know this. 68.5‘mayampi kho, bhikkhu, na jānāma: 68.6[…]68.6“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 68.7But the four great kings are our superiors. These are powerful spirits who guard the four quarters. In AN 8.36 it is explained that they, like the other leading gods mentioned below, achieved their station due to their greater generosity and morality. 68.7Atthi kho, bhikkhu, cattāro mahārājāno amhehi abhikkantatarā ca paṇītatarā ca. 68.8They might know.’ 68.8Te kho etaṁ jāneyyuṁ: 68.9[…]68.9“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
69.1Then he approached the four great kings and asked the same question. 69.1Atha kho so, kevaṭṭa, bhikkhu yena cattāro mahārājāno tenupasaṅkami; upasaṅkamitvā cattāro mahārāje etadavoca: 69.2[…]69.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 69.3But they also said to him, 69.3Evaṁ vutte, kevaṭṭa, cattāro mahārājāno taṁ bhikkhuṁ etadavocuṁ: 69.4‘Mendicant, we too do not know this. 69.4‘mayampi kho, bhikkhu, na jānāma: 69.5[…]69.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu, āpodhātu tejodhātu vāyodhātū”ti. 69.6But the gods of the thirty-three … The “thirty-three” enjoy refined sensual delights. The number is a reduplication of the trinity. In Buddhist texts they are not enumerated, but Yājñavalkya reckons them as eight Vasus, eleven Rudras, twelve Ādityas, plus Indra and Prajāpati (Bṛhadāraṇyaka Upaniṣad 3.9.2). The final pair are elsewhere said to be Dyaus (“Heaven” = Zeus) and Pṛthivī (“Earth”), or the twin Aśvins. 69.6Atthi kho, bhikkhu, tāvatiṁsā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. 69.7[…]69.7Te kho etaṁ jāneyyuṁ: 69.8[…]69.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 70.1[…]70.1Atha kho so, kevaṭṭa, bhikkhu yena tāvatiṁsā devā tenupasaṅkami; upasaṅkamitvā tāvatiṁse deve etadavoca: 70.2[…]70.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 70.3[…]70.3Evaṁ vutte, kevaṭṭa, tāvatiṁsā devā taṁ bhikkhuṁ etadavocuṁ: 70.4[…]70.4‘mayampi kho, bhikkhu, na jānāma: 70.5[…]70.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 70.6Sakka, lord of gods … Conventionally known as “lord of gods”, but in fact the ruler only of the relatively lowly realm of the thirty-three. He is Vedic Indra, heroic slayer of the dragon Vṛtra, and is the most personally known god in the Pali Canon. 70.6Atthi kho, bhikkhu, sakko nāma devānamindo amhehi abhikkantataro ca paṇītataro ca. 70.7[…]70.7So kho etaṁ jāneyya: 70.8[…]70.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 71.1[…]71.1Atha kho so, kevaṭṭa, bhikkhu yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: 71.2[…]71.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 71.3[…]71.3Evaṁ vutte, kevaṭṭa, sakko devānamindo taṁ bhikkhuṁ etadavoca: 71.4[…]71.4‘ahampi kho, bhikkhu, na jānāmi: 71.5[…]71.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 72.1the gods of Yama … Gods in this realm (spelled yāma, “of Yama”) are subjects of the god of the dead, Yama. 72.1Atthi kho, bhikkhu, yāmā nāma devā …pe… 73.1the godling named Suyāma … 73.1suyāmo nāma devaputto … 74.1the Joyful gods … 74.1tusitā nāma devā … 75.1the godling named Santussita … 75.1santussito nāma devaputto … 76.1the gods who love to create … 76.1nimmānaratī nāma devā … 77.1the godling named Sunimmita … 77.1sunimmito nāma devaputto … 77.2the gods who control the creation of others … 77.2paranimmitavasavattī nāma devā … 78.1the godling named Vasavattī … 78.1vasavattī nāma devaputto amhehi abhikkantataro ca paṇītataro ca. 78.2[…]78.2So kho etaṁ jāneyya: 78.3[…]78.3“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti. 79.1[…]79.1Atha kho so, kevaṭṭa, bhikkhu yena vasavattī devaputto tenupasaṅkami; upasaṅkamitvā vasavattiṁ devaputtaṁ etadavoca: 79.2[…]79.2‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 79.3[…]79.3Evaṁ vutte, kevaṭṭa, vasavattī devaputto taṁ bhikkhuṁ etadavoca: 79.4[…]79.4‘ahampi kho, bhikkhu, na jānāmi: 79.5[…]79.5“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 79.6the gods of the Divinity’s host are our superiors. 79.6Atthi kho, bhikkhu, brahmakāyikā nāma devā amhehi abhikkantatarā ca paṇītatarā ca. 79.7They might know.’ 79.7Te kho etaṁ jāneyyuṁ: 79.8[…]79.8“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
80.1Then that mendicant attained a state of immersion such that a path to divinity appeared. 80.1Atha kho so, kevaṭṭa, bhikkhu tathārūpaṁ samādhiṁ samāpajji, yathāsamāhite citte brahmayāniyo maggo pāturahosi. 80.2Then he approached the gods of the Divinity’s host and said, 80.2Atha kho so, kevaṭṭa, bhikkhu yena brahmakāyikā devā tenupasaṅkami; upasaṅkamitvā brahmakāyike deve etadavoca: 80.3‘Reverends, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 80.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 80.4But they also said to him, 80.4Evaṁ vutte, kevaṭṭa, brahmakāyikā devā taṁ bhikkhuṁ etadavocuṁ: 80.5‘Mendicant, we too do not know this. The previous deities achieved their station by mere morality and generosity, not by jhāna. The gods of Brahmā’s Host practiced the first jhāna, but they do not know what lies beyond. 80.5‘mayampi kho, bhikkhu, na jānāma: 80.6[…]80.6“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”ti. 80.7But there is the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. He is our superior. The same passage appears in DN 1:2.5.2, where it also had a satirical tone, poking fun at the pomposity of religious titles. 80.7Atthi kho, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānaṁ amhehi abhikkantataro ca paṇītataro ca. 80.8He might know.’ Even Brahmā’s community are not confident. 80.8So kho etaṁ jāneyya: 80.9[…]80.9“yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti.
80.10‘But reverends, where is that Divinity now?’ 80.10‘Kahaṁ panāvuso, etarahi so mahābrahmā’ti? 80.11‘We also don’t know where he is or what way he lies. 80.11‘Mayampi kho, bhikkhu, na jānāma, yattha vā brahmā yena vā brahmā yahiṁ vā brahmā; 80.12But by the signs that are seen—light arising and radiance appearing—we know that Divinity will appear. For this is the harbinger for the appearance of the Divinity, namely light arising and radiance appearing.’ This passage may be one of the sources for the later use of nimitta to mean the appearance of light that signifies the approach of jhāna. 80.12api ca, bhikkhu, yathā nimittā dissanti, āloko sañjāyati, obhāso pātubhavati, brahmā pātubhavissati, brahmuno hetaṁ pubbanimittaṁ pātubhāvāya, yadidaṁ āloko sañjāyati, obhāso pātubhavatī’ti. 81.1Not long afterwards, the Great Divinity appeared. 81.1Atha kho so, kevaṭṭa, mahābrahmā nacirasseva pāturahosi.
81.2Then that mendicant approached the Great Divinity and said to him, 81.2Atha kho so, kevaṭṭa, bhikkhu yena so mahābrahmā tenupasaṅkami; upasaṅkamitvā taṁ mahābrahmānaṁ etadavoca: 81.3‘Reverend, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 81.3‘kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti? 81.4The Great Divinity said to him, 81.4Evaṁ vutte, kevaṭṭa, so mahābrahmā taṁ bhikkhuṁ etadavoca: 81.5‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ He puffs his own chest, but like the ascetic teachers of DN 2, he does not answer the question. 81.5‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti.
82.1For a second time, that mendicant said to the Great Divinity, 82.1Dutiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: 82.2‘Reverend, I am not asking you whether you are He addresses Brahmā with āvuso. This is often translated as “friend”, but the root is āyu (“age”) and it is respectful not familiar. 82.2‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: 82.3the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. 82.3“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. 82.4I am asking 82.4Evañca kho ahaṁ taṁ, āvuso, pucchāmi: 82.5where these four principal states cease without anything left over.’ 82.5“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
82.6For a second time, the Great Divinity said to him, 82.6Dutiyampi kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ etadavoca: 82.7‘I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born.’ 82.7‘ahamasmi, bhikkhu, brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan’ti. 83.1For a third time, that mendicant said to the Great Divinity, Rather than trying to engage with Brahmā’s agenda, he keeps restating his question. This is a skillful way of curbing narcissism. 83.1Tatiyampi kho so, kevaṭṭa, bhikkhu taṁ mahābrahmānaṁ etadavoca: 83.2‘Reverend, I am not asking you whether you are 83.2‘na khohaṁ taṁ, āvuso, evaṁ pucchāmi: 83.3the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. 83.3“tvamasi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī issaro kattā nimmātā seṭṭho sajitā vasī pitā bhūtabhabyānan”ti. 83.4I am asking 83.4Evañca kho ahaṁ taṁ, āvuso, pucchāmi: 83.5where these four principal states cease without anything left over.’ 83.5“kattha nu kho, āvuso, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū”’ti?
83.6Then the Great Divinity took that mendicant by the arm, led him off to one side, and said to him, Brahmā is embarrassed to reveal his ignorance. Perhaps a satire of Bṛhadāraṇyaka Upaniṣad 3.2.13, where Yājñavalkya takes Jāratkārava Ārtabhāga by the hand and leads him aside for a secret discussion. 83.6Atha kho so, kevaṭṭa, mahābrahmā taṁ bhikkhuṁ bāhāyaṁ gahetvā ekamantaṁ apanetvā taṁ bhikkhuṁ etadavoca: 83.7‘Mendicant, these gods think that there is nothing at all that I don’t know and see and understand and realize. 83.7‘ime kho maṁ, bhikkhu, brahmakāyikā devā evaṁ jānanti, “natthi kiñci brahmuno aññātaṁ, natthi kiñci brahmuno adiṭṭhaṁ, natthi kiñci brahmuno aviditaṁ, natthi kiñci brahmuno asacchikatan”ti. 83.8That’s why I didn’t answer in front of them. 83.8Tasmāhaṁ tesaṁ sammukhā na byākāsiṁ. 83.9But I too do not know where these four principal states cease with nothing left over. At least he is honest about his lack of knowledge, even if not publicly. 83.9Ahampi kho, bhikkhu, na jānāmi yatthime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātūti. 83.10Therefore, mendicant, the misdeed is yours alone, the mistake is yours alone, in that you passed over the Buddha and searched elsewhere for an answer to this question. 83.10Tasmātiha, bhikkhu, tuyhevetaṁ dukkaṭaṁ, tuyhevetaṁ aparaddhaṁ, yaṁ tvaṁ taṁ bhagavantaṁ atidhāvitvā bahiddhā pariyeṭṭhiṁ āpajjasi imassa pañhassa veyyākaraṇāya. 83.11Mendicant, go to the Buddha and ask him this question. You should remember it in line with his answer.’ 83.11Gaccha tvaṁ, bhikkhu, tameva bhagavantaṁ upasaṅkamitvā imaṁ pañhaṁ puccha, yathā ca te bhagavā byākaroti, tathā naṁ dhāreyyāsī’ti.
84.1Then that mendicant, as easily as a strong person would extend or contract their arm, vanished from the realm of divinity and reappeared in front of me. 84.1Atha kho so, kevaṭṭa, bhikkhu—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva brahmaloke antarahito mama purato pāturahosi. 84.2Then he bowed, sat down to one side, and said to me, 84.2Atha kho so, kevaṭṭa, bhikkhu maṁ abhivādetvā ekamantaṁ nisīdi, ekamantaṁ nisinno kho, kevaṭṭa, so bhikkhu maṁ etadavoca: 84.3‘Sir, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?’ 84.3‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
85.04.1. The Simile of the Land-Spotting Bird 85.04.1. Tīradassisakuṇupamā
85.1When he said this, I said to him: 85.1Evaṁ vutte, ahaṁ, kevaṭṭa, taṁ bhikkhuṁ etadavocaṁ—
85.2‘Once upon a time, mendicant, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. 85.2bhūtapubbaṁ, bhikkhu, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. 85.3When their ship was out of sight of land, they released the bird. 85.3Te atīradakkhiniyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. 85.4It flew right away to the east, the west, the north, the south, upwards, and in-between. 85.4So gacchateva puratthimaṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati uddhaṁ disaṁ, gacchati anudisaṁ. 85.5If it saw land on any side, it went there and stayed. 85.5Sace so samantā tīraṁ passati, tathāgatakova hoti. 85.6But if it saw no land on any side it returned to the ship. 85.6Sace pana so samantā tīraṁ na passati, tameva nāvaṁ paccāgacchati.
85.7In the same way, after failing to get an answer to this question even after searching as far as the realm of divinity, you’ve returned to me. 85.7Evameva kho tvaṁ, bhikkhu, yato yāva brahmalokā pariyesamāno imassa pañhassa veyyākaraṇaṁ nājjhagā, atha mamaññeva santike paccāgato. 85.8Mendicant, this is not how the question should be asked: 85.8Na kho eso, bhikkhu, pañho evaṁ pucchitabbo: 85.9“Sir, where do these four principal states cease without anything left over, namely, the elements of earth, water, fire, and air?” 85.9‘kattha nu kho, bhante, ime cattāro mahābhūtā aparisesā nirujjhanti, seyyathidaṁ—pathavīdhātu āpodhātu tejodhātu vāyodhātū’ti?
85.10This is how the question should be asked: 85.10Evañca kho eso, bhikkhu, pañho pucchitabbo:
85.11“Where do water and earth, The first pair of couplets rephrase the question about where the (absorptions based on) material form cease. This couplet is also found at SN 1.27:2.1, Ud 1.10:14.1. | A gādha is a “ford” across a river (Rig Veda 7.60.7, 7.97.8, 10.106.9; Gopatha Brāhmaṇa 1.5.2a), a safe path on which one has a “footing” to cross the water. In this verse, the verb form gādhati means to be “established” (patiṭṭhita) like a seed in soil, or a beam of light on a floor, or consciousness in name and form. 85.11‘Kattha āpo ca pathavī, 85.12fire and air have no footing; The verse is syntactically ambiguous, as there are three couplets, each with the question-word kattha, but only two verbs. I take the first pair of couplets as a distinct verse, with the verb gādhati acting as a “lamp” illuminating both the first and second couplets. These are also unified in that they deal only with material qualities. 85.12tejo vāyo na gādhati; 85.13where long and short, A similar list of descriptors elsewhere describes things that are not stolen (Snp 3.9:45.1) or the kinds of sentient beings (Snp 1.8:4.3). These are aspects of how “form” manifests in desirable or undesirable ways. 85.13Kattha dīghañca rassañca, 85.14fine and coarse, beautiful and ugly? Four terms in this verse are identical with the first four terms in Yājñavalkya’s description of the immutable Brahman as “neither coarse nor fine, neither short nor long” at Bṛhadāraṇyaka Upaniṣad 3.8.8. 85.14aṇuṁ thūlaṁ subhāsubhaṁ; 85.15Where does name-and-form This final couplet is distinguished in having a different verb (“cease”) and in including mental qualities (nāma). It therefore appears there are two questions with two answers. 85.15Kattha nāmañca rūpañca, 85.16cease with nothing left over?” 85.16asesaṁ uparujjhatī’ti.
85.17And the answer to that is: 85.17Tatra veyyākaraṇaṁ bhavati:
85.18“‘Consciousness where no form appears, This couplet is spoken by Baka the Divinity at MN 49:25.1, so it was probably a free-floating couplet illustrating the Upaniṣadic theory of the Self as infinite consciousness. I think the Buddha is quoting Brahmā here in order to contrast with his own teaching of the cessation of consciousness, to emphasize that even this most sublime form of consciousness will cease. | “Where no form appears” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “appearing” (eg. DN 16:3.29.1), so this indicates a formless attainment. 85.18‘Viññāṇaṁ anidassanaṁ, 85.19infinite, luminous all-round.’ “Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. | Pabhaṁ means “luminous”, as with the deities that are “self-luminous” (sayaṁpabhā, DN 27:10.3). This echoes descriptions of the Divinity of consciousness as “radiant” (Bṛhadāraṇyaka Upaniṣad 5.6.1, Chāndogya Upaniṣad 3.14.2) | Sabbato pabhaṁ (“luminous all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based. 85.19anantaṁ sabbatopabhaṁ;
85.20Regarding this, water and earth, The division of these ten lines is not obvious. Since the previous couplet appears to be an independent saying, I take the remaining eight lines as two four-line verses. This couplet, too, appears as the first two lines of a six-line verse, with the initial yattha rather than ettha (SN 1.27:2.1). 85.20Ettha āpo ca pathavī, 85.21fire and air have no footing; The verb “has no footing” applies to both the former and subsequent couplet. 85.21tejo vāyo na gādhati. 85.22regarding this, long and short, 85.22Ettha dīghañca rassañca, 85.23fine and coarse, beautiful and ugly. 85.23aṇuṁ thūlaṁ subhāsubhaṁ;
85.24Regarding this, name and form These lines also at Snp 5.2:6.6, with initial yattha instead of ettha. 85.24Ettha nāmañca rūpañca, 85.25ceases with nothing left over—85.25asesaṁ uparujjhati; 85.26with the cessation of consciousness, According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. 85.26Viññāṇassa nirodhena, 85.27they cease in reference to this.”’” Throughout, take the locative ettha as locative of reference, as in similar constructions at eg. SN 1.30. The point is that when the Buddha is speaking of the cessation of consciousness, he is speaking specifically of the “infinite consciousness” of the Upaniṣads: that is what ceases. 85.27etthetaṁ uparujjhatī’”ti.
85.28That is what the Buddha said. 85.28Idamavoca bhagavā. 85.29Satisfied, the householder Kevaḍḍha approved what the Buddha said. 85.29Attamano kevaṭṭo gahapatiputto bhagavato bhāsitaṁ abhinandīti.