With Lohicca
Lohiccasutta
1.1So I have heard. 1.2At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā. This is the only appearance of a place called Sālavatikā (“Abounding in Sal Trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there.
1.3Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people.
2.1Now at that time Lohicca had the following harmful misconception: 2.2“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. 2.3Suppose someone cut off an old bond, only to create another new bond. 2.4That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?”
3.1Lohicca heard:
3.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants. 3.3He has this good reputation: 3.4‘That Blessed One is 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.’ 3.5He 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. 3.6He 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. 3.7It’s good to see such perfected ones.”
4.1Then Lohicca addressed his barber Rosika, While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. 4.2“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. 4.3[…]4.4And then ask him whether he, 4.5together with the mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.” Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”.
5.1“Yes, worthy sir,” Rosika replied. He did as he was asked, and 5.2[…]5.3[…]5.4[…]5.5the Buddha consented with silence.
6.1Then, knowing that the Buddha had consented, Rosika got up from his seat, went to Lohicca, and said to him, 6.2“I gave the Buddha your message, 6.3[…]6.4[…]6.5[…]6.6and he accepted.”
7.1And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 7.2“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: 7.3‘It’s time, worthy Gotama, the meal is ready.’”
7.4“Yes, worthy sir,” Rosika replied. He did as he was asked. 7.5[…]7.6[…]
7.7Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants. 8.1Now, Rosika was following behind the Buddha, 8.2and told him of Lohicca’s views, adding, 8.3[…]8.4[…]8.5[…]8.6[…]8.7[…]8.8[…]8.9“Sir, please dissuade him from that harmful misconception.” It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being.
8.10“Hopefully that’ll happen, Rosika, hopefully that’ll happen.” The Buddha is modest as to his chances.
9.1Then the Buddha approached Lohicca’s home, where he sat on the seat spread out. 9.2Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.
9.3.01. Questioning Lohicca
9.4When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side.
9.5The Buddha said to him, 9.6“Is it really true, Lohicca, that you have such a harmful misconception: Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. 9.7‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? 9.8Suppose someone cut off an old bond, only to create another new bond. 9.9That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’”
9.10“Yes, worthy Gotama.”
10.1“What do you think, Lohicca? 10.2Do you reside in Sālavatikā?”
10.3“Yes, worthy Gotama.”
10.4“Lohicca, suppose someone were to say: 10.5‘The brahmin Lohicca resides in Sālavatikā. 10.6He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ 10.7Would the one who spoke like that make it difficult for those whose living depends on you or not?”
10.8“They would, worthy Gotama.”
10.9“But is someone who creates difficulties for others acting kindly or unkindly?”
10.10“Unkindly, sir.”
10.11“But does an unkind person have love in their heart or hostility?”
10.12“Hostility, sir.”
10.13“And when the heart is full of hostility, is there right view or wrong view?”
10.14“Wrong view, worthy Gotama.”
10.15“An individual with wrong view is reborn in one of two places, I say: 10.16hell or the animal realm.
11.1What do you think, Lohicca? 11.2Does King Pasenadi reign over Kāsi and Kosala?” Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.
11.3“Yes, worthy Gotama.”
11.4“Lohicca, suppose someone were to say: 11.5‘King Pasenadi reigns over Kāsi and Kosala. 11.6He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ 11.7Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?”
11.8“They would, worthy Gotama.”
11.9“But is someone who creates difficulties for others acting kindly or unkindly?”
11.10“Unkindly, sir.”
11.11“But does an unkind person have love in their heart or hostility?”
11.12“Hostility, sir.”
11.13“And when the heart is full of hostility, is there right view or wrong view?”
11.14“Wrong view, worthy Gotama.”
11.15“An individual with wrong view is reborn in one of two places, I say: 11.16hell or the animal realm.
12.1So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, 12.2[…]12.3[…]13.1[…]13.2that is wrong view.
13.3In the same way, suppose someone were to say: 13.4‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? 13.5Suppose someone cut off an old bond, only to create another new bond. 13.6That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’
13.7Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view. It is only through sharing what good things we know that we can support each other. 13.8An individual with wrong view is reborn in one of two places, I say: 13.9hell or the animal realm.
14.1[…]14.2[…]14.3[…]15.1[…]15.2[…]
15.3[…]15.4[…]15.5[…]15.6[…]15.7[…]15.8[…]15.9[…]15.10[…]15.11[…]
16.02. Three Teachers Who Deserve to Be Reprimanded
16.1Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded. Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. 16.2When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. 16.3What three?
16.4Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 16.5They teach their disciples: 16.6‘This is for your welfare. This is for your happiness.’ 16.7But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. 16.8That teacher deserves to be reprimanded: 16.9‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples 16.10[…]16.11they proceed having turned away from the teacher’s instruction. 16.12It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. 16.13That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ 16.14[…]16.15This is the first kind of teacher who deserves to be reprimanded. 16.16[…]
17.1Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 17.2They teach their disciples: 17.3‘This is for your welfare. This is for your happiness.’ 17.4Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction. At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. 17.5That teacher deserves to be reprimanded: 17.6‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples 17.7[…]17.8they don’t proceed having turned away from the teacher’s instruction. 17.9It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ 17.10This is the second kind of teacher who deserves to be reprimanded. 17.11[…]
18.1Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 18.2They teach their disciples: 18.3‘This is for your welfare. This is for your happiness.’ 18.4But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. 18.5That teacher deserves to be reprimanded: 18.6‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples 18.7[…]18.8[…]18.9they proceed having turned away from the teacher’s instruction. 18.10Suppose someone cut off an old bond, only to create another new bond. The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. 18.11That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ 18.12This is the third kind of teacher who deserves to be reprimanded. 18.13[…]
18.14These are the three kinds of teachers in the world who deserve to be reprimanded. 18.15When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.”
19.03. A Teacher Who Does Not Deserve to Be Reprimanded
19.1When he had spoken, Lohicca said to the Buddha, 19.2“But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?” Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more.
19.3“There is, Lohicca.” Again, the Buddha answers directly and simply.
19.4“But who is that teacher?”
20.1“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. 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. 20.2He 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. 20.3He 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.
21.1A 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. 21.2They gain faith in the Realized One 21.3and reflect: 21.4‘Life at home is cramped and dirty, life gone forth is wide open. 21.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 21.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
21.7After 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.
22.1Once 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”.
23.0.13.1. Ethics
23.0.23.1.1. The Shorter Section on Ethics
23.1And how, Lohicca, is a mendicant accomplished in ethics? 23.2It’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. 23.3This pertains to their ethics.
23.4They 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. 23.5This pertains to their ethics.
23.6They 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. 23.7This pertains to their ethics.
24.1They 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. 24.2This pertains to their ethics.
24.3They 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. 24.4This pertains to their ethics.
24.5They 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. 24.6This pertains to their ethics.
24.7They 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. 24.8This pertains to their ethics.
25.1They refrain from injuring plants and seeds. 25.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 25.3They refrain from seeing shows of dancing, singing, and music . 25.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 25.5They refrain from high and luxurious beds. To avoid sleeping too much. 25.6They refrain from receiving gold and currency, 25.7raw grains, 25.8raw meat, 25.9women and girls, 25.10male and female bondservants, 25.11goats and sheep, 25.12chickens and pigs, 25.13elephants, cows, horses, and mares, 25.14and fields and land. 25.15They refrain from running errands and messages; 25.16buying and selling; 25.17falsifying weights, metals, or measures; 25.18bribery, fraud, cheating, and duplicity; 25.19mutilation, murder, abduction, banditry, plunder, and violence. 25.20This pertains to their ethics.
25.21The shorter section on ethics is finished.
26.03.1.2. The Middle Section on Ethics
26.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 26.2These 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. 26.3This pertains to their ethics.
27.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 27.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 27.3They refrain from storing up such goods. 27.4This pertains to their ethics.
28.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 28.2This 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. 28.3They refrain from such shows. 28.4This pertains to their ethics.
29.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 29.2This 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. 29.3They refrain from such gambling. 29.4This pertains to their ethics.
30.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 30.2This 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. 30.3They refrain from such bedding. 30.4This pertains to their ethics.
31.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 31.2This 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. 31.3They refrain from such attirement and adornment. 31.4This pertains to their ethics.
32.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 32.2This 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. 32.3They refrain from such low talk. 32.4This pertains to their ethics.
33.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 33.2They 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!’ 33.3They refrain from such argumentative talk. 33.4This pertains to their ethics.
34.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 34.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 34.3They refrain from such errands. 34.4This pertains to their ethics.
35.1There 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. 35.2This pertains to their ethics.
35.3The middle section on ethics is finished.
36.03.1.3. The Long Section on Ethics
36.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 36.2This 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. 36.3They refrain from such low lore, such wrong livelihood. 36.4This pertains to their ethics.
37.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 37.2This 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. 37.3They refrain from such low lore, such wrong livelihood. 37.4This pertains to their ethics.
38.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 38.2This 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. 38.3They refrain from such low lore, such wrong livelihood. 38.4This pertains to their ethics.
39.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 39.2This 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. 39.3They refrain from such low lore, such wrong livelihood. 39.4This pertains to their ethics.
40.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 40.2This 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. 40.3They refrain from such low lore, such wrong livelihood. 40.4This pertains to their ethics.
41.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 41.2This 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. 41.3They refrain from such low lore, such wrong livelihood. 41.4This pertains to their ethics.
42.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 42.2This 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. 42.3They refrain from such low lore, such wrong livelihood. 42.4This pertains to their ethics.
43.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 43.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 43.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 43.4When 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. 43.5That’s how a mendicant is accomplished in ethics.
43.6The longer section on ethics is finished.
44.0.13.2. Immersion
44.0.23.2.1. Sense Restraint
44.1And 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. 44.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 44.3If 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. 44.4When they hear a sound with their ears … 44.5When they smell an odor with their nose … 44.6When they taste a flavor with their tongue … 44.7When they feel a touch with their body … 44.8When they know an idea with their mind, they don’t get caught up in the features and details. 44.9If 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. 44.10When 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. 44.11That’s how a mendicant guards the sense doors.
45.03.2.2. Mindfulness and Situational Awareness
45.1And 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. 45.2It’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. 45.3That’s how a mendicant has mindfulness and situational awareness.
46.03.2.3. Contentment
46.1And how is a mendicant content? 46.2It’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. 46.3They’re like a bird: wherever it flies, wings are its only burden. 46.4In 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. 46.5That’s how a mendicant is content.
47.03.2.4. Giving Up the Hindrances
47.1When 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. 47.2they 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. 47.3After 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”.
48.1Giving 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. 48.2Giving 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. 48.3Giving 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. 48.4Giving 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. 48.5Giving 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.
49.1Suppose 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. 49.2and his efforts proved successful. 49.3He would pay off the original loan and have enough left over to support his partner. 49.4Thinking about this, 49.5[…]49.6[…]49.7[…]49.8he’d be filled with joy and happiness.
50.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 50.2But after some time they’d recover from that illness, and regain their appetite and their strength. 50.3Thinking about this, 50.4[…]50.5[…]50.6[…]50.7[…]50.8they’d be filled with joy and happiness.
51.1Suppose a person was imprisoned in a jail. 51.2But after some time they were released from jail, safe and sound, with no loss of wealth. 51.3Thinking about this, 51.4[…]51.5[…]51.6they’d be filled with joy and happiness.
52.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 52.2But 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. 52.3Thinking about this, 52.4[…]52.5[…]52.6they’d be filled with joy and happiness.
53.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 53.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 53.3Thinking about this, 53.4[…]53.5[…]53.6they’d be filled with joy and happiness.
54.1In 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”.
54.2But 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. 54.3[…]
54.4Seeing 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.
55.03.2.5. First Absorption
55.1Quite 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. 55.2They 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).
56.1It’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.” 56.2In 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. 56.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 56.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
56.5[…]
57.03.2.6. Second Absorption
57.1Furthermore, 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. 57.2They 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.
58.1It’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. 58.2But 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.
58.3In 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. 58.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 58.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
59.03.2.7. Third Absorption
59.1Furthermore, 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. 59.2They 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.
60.1It’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. 60.2In 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. 60.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 60.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
61.03.2.8. Fourth Absorption
61.1Furthermore, 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. 61.2They 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.
62.1It’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. 62.2In 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. 62.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 62.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
62.5[…]
63.0.13.3. The Eight Knowledges
63.0.23.3.1. Knowledge and Vision
63.1When 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). 63.2They understand: 63.3‘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. 63.4And 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.
64.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 64.2And 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. 64.3And a person with clear eyes were to take it in their hand and check it: 64.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 64.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
64.6In 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. 64.7[…]64.8[…]64.9[…]64.10A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 64.11When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
65.03.3.2. Mind-Made Body
65.1When 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. 65.2From 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.
66.1Suppose a person was to draw a reed out from its sheath. 66.2They’d think: 66.3‘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.’ 66.4Or suppose a person was to draw a sword out from its scabbard. 66.5They’d think: 66.6‘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.’ 66.7Or suppose a person was to draw a snake out from its slough. 66.8They’d think: 66.9‘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.’
66.10In 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. 66.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 66.12A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 66.13When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
67.03.3.3. Psychic Powers
67.1When 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. 67.2They 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.
68.1Suppose 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. 68.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 68.3Or 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.
68.4In 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. 68.5[…]68.6A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 68.7When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
69.03.3.4. Clairaudience
69.1When 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. 69.2With 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.
70.1Suppose 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.
70.2In 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. 70.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 70.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 70.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
70.6[…]
71.03.3.5. encompassing the minds of Others
71.1When 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. 71.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 71.3They understand mind with greed as ‘mind with greed’, 71.4and mind without greed as ‘mind without greed’. 71.5They understand mind with hate … 71.6mind without hate … 71.7mind with delusion … 71.8mind without delusion … 71.9constricted mind … 71.10scattered mind … 71.11expansive mind … 71.12unexpansive mind … 71.13mind that is not supreme … 71.14mind that is supreme … 71.15immersed mind … 71.16unimmersed mind … 71.17freed mind … 71.18They understand unfreed mind as ‘unfreed mind’.
72.1Suppose 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. 72.2In 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. 72.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 72.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 72.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
73.03.3.6. Recollection of Past Lives
73.1When 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. 73.2They 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.
74.1Suppose 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.
74.2In 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. 74.3[…]74.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 74.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
75.03.3.7. Clairvoyance
75.1When 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. 75.2With 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).
76.1Suppose 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.
76.2In 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. 76.3[…]76.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 76.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.
77.03.3.8. Ending of Defilements
77.1When 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. 77.2They 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. 77.3They 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. 77.4Knowing 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. 77.5When 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. 77.6They 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.
77.7Suppose 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.
77.8In 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. 77.9A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.”
78.1When he had spoken, Lohicca said to the Buddha:
78.2“Suppose, Mister Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on solid ground. Naraka means “cliff” or “abyss” in early Pali (MN 49:5.9, MN 86:6.15, Snp 3.11:28.4, Thag 16.8:4.2). It does not have the sense “hell” until the late canonical period; the early Pali term for hell is niraya. Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5. 78.3In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground.
78.4Excellent, worthy Gotama! Excellent! 78.5As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. 78.6I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 78.7From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
78.8[…]
1.1Evaṁ me sutaṁ—1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
1.3Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
2.1Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: 2.2“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 2.3Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 2.4evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.
3.1Assosi kho lohicco brāhmaṇo:
3.2“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto. 3.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 3.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. 3.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 3.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 3.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
4.1Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi: 4.2“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 4.3‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; 4.4evañca vadehi—4.5adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
5.1“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca: 5.2“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; 5.3evañca vadeti—5.4adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 5.5Adhivāsesi bhagavā tuṇhībhāvena.
6.1Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca: 6.2“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ: 6.3‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; 6.4evañca vadeti—6.5adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. 6.6Adhivutthañca pana tena bhagavatā”ti.
7.1Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi: 7.2“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—7.3kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
7.4“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. 7.5Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi: 7.6“kālo, bhante, niṭṭhitaṁ bhattan”ti.
7.7Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. 8.1Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti. 8.2Atha kho rosikā nhāpito bhagavantaṁ etadavoca: 8.3“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 8.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—8.5kiñhi paro parassa karissati. 8.6Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 8.7evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—8.8kiñhi paro parassa karissatī’ti. 8.9Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.
8.10“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
9.1Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 9.2Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
9.3.01. Lohiccabrāhmaṇānuyoga
9.4Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
9.5Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca: 9.6“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 9.7‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 9.8Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 9.9evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
9.10“Evaṁ, bho gotama”.
10.1“Taṁ kiṁ maññasi, lohicca, 10.2nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
10.3“Evaṁ, bho gotama”.
10.4“Yo nu kho, lohicca, evaṁ vadeyya: 10.5‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati. 10.6Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 10.7Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?
10.8“Antarāyakaro, bho gotama”.
10.9“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
10.10“Ahitānukampī, bho gotama”.
10.11“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
10.12“Sapattakaṁ, bho gotama”.
10.13“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
10.14“Micchādiṭṭhi, bho gotama”.
10.15“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—10.16nirayaṁ vā tiracchānayoniṁ vā.
11.1Taṁ kiṁ maññasi, lohicca, 11.2nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
11.3“Evaṁ, bho gotama”.
11.4“Yo nu kho, lohicca, evaṁ vadeyya: 11.5‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; 11.6yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 11.7Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?
11.8“Antarāyakaro, bho gotama”.
11.9“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
11.10“Ahitānukampī, bho gotama”.
11.11“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
11.12“Sapattakaṁ, bho gotama”.
11.13“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
11.14“Micchādiṭṭhi, bho gotama”.
11.15“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—11.16nirayaṁ vā tiracchānayoniṁ vā.
12.1Iti kira, lohicca, yo evaṁ vadeyya: 12.2‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati; 12.3yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 13.1Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti. 13.2Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
13.3Evameva kho, lohicca, yo evaṁ vadeyya: 13.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 13.5Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe… 13.6karissatī’ti.
13.7Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. 13.8Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—13.9nirayaṁ vā tiracchānayoniṁ vā.
14.1Iti kira, lohicca, yo evaṁ vadeyya: 14.2‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; 14.3yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 15.1Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti. 15.2Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
15.3Evameva kho, lohicca, yo evaṁ vadeyya: 15.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 15.5Seyyathāpi nāma …pe… 15.6kiñhi paro parassa karissatī’ti. 15.7Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. 15.8Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, 15.9antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. 15.10Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—15.11nirayaṁ vā tiracchānayoniṁ vā.
16.02. Tayocodanārahā
16.1Tayo khome, lohicca, satthāro, ye loke codanārahā; 16.2yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. 16.3Katame tayo?
16.4Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. 16.5So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 16.6‘idaṁ vo hitāya idaṁ vo sukhāyā’ti. 16.7Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 16.8So evamassa codetabbo: 16.9‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 16.10“idaṁ vo hitāya idaṁ vo sukhāyā”ti. 16.11Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 16.12Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya; 16.13evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—16.14kiñhi paro parassa karissatī’ti. 16.15Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho; 16.16yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
17.1Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. 17.2So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 17.3‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. 17.4Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. 17.5So evamassa codetabbo: 17.6‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 17.7“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. 17.8Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. 17.9Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. 17.10Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho; 17.11yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
18.1Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. 18.2So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 18.3‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. 18.4Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 18.5So evamassa codetabbo: 18.6‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto. 18.7Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 18.8“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. 18.9Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 18.10Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 18.11evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti. 18.12Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho; 18.13yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
18.14Ime kho, lohicca, tayo satthāro, ye loke codanārahā, 18.15yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.
19.03. Nacodanārahasatthu
19.1Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: 19.2“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?
19.3“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
19.4“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
20.1“idha, lohicca, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 20.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 20.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
21.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 21.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 21.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 21.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 21.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 21.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
21.7So 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.
22.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
23.0.13.1. Sīla
23.0.23.1.1. Cūḷasīla
23.1Kathañca, lohicca, bhikkhu sīlasampanno hoti? 23.2Idha, lohicca, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 23.3Idampissa hoti sīlasmiṁ.
23.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 23.5Idampissa hoti sīlasmiṁ.
23.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 23.7Idampissa hoti sīlasmiṁ.
24.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 24.2Idampissa hoti sīlasmiṁ.
24.3Pisuṇaṁ 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. 24.4Idampissa hoti sīlasmiṁ.
24.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 24.6Idampissa hoti sīlasmiṁ.
24.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 24.8Idampissa hoti sīlasmiṁ.
25.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 25.2ekabhattiko hoti rattūparato virato vikālabhojanā. 25.3Naccagītavāditavisūkadassanā paṭivirato hoti. 25.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 25.5Uccāsayanamahāsayanā paṭivirato hoti. 25.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 25.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 25.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 25.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 25.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 25.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 25.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 25.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 25.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 25.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 25.16Kayavikkayā paṭivirato hoti. 25.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 25.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 25.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 25.20Idampissa hoti sīlasmiṁ.
25.21Cūḷasīlaṁ niṭṭhitaṁ.
26.03.1.2. Majjhimasīla
26.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 26.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 26.3Idampissa hoti sīlasmiṁ.
27.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 27.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 27.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 27.4Idampissa hoti sīlasmiṁ.
28.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 28.2Seyyathidaṁ—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 28.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 28.4Idampissa hoti sīlasmiṁ.
29.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 29.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 29.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 29.4Idampissa hoti sīlasmiṁ.
30.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 30.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 30.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 30.4Idampissa hoti sīlasmiṁ.
31.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 31.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 31.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 31.4Idampissa hoti sīlasmiṁ.
32.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 32.2Seyyathidaṁ—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 32.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 32.4Idampissa hoti sīlasmiṁ.
33.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 33.2Seyyathidaṁ—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 33.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 33.4Idampissa hoti sīlasmiṁ.
34.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 34.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 34.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 34.4Idampissa hoti sīlasmiṁ.
35.1Yathā 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. 35.2Idampissa hoti sīlasmiṁ.
35.3Majjhimasīlaṁ niṭṭhitaṁ.
36.03.1.3. Mahāsīla
36.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 36.2Seyyathidaṁ—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 36.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 36.4Idampissa hoti sīlasmiṁ.
37.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 37.2Seyyathidaṁ—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 37.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 37.4Idampissa hoti sīlasmiṁ.
38.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 38.2Seyyathidaṁ—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 38.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 38.4Idampissa hoti sīlasmiṁ.
39.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 39.2Seyyathidaṁ—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 39.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 39.4Idampissa hoti sīlasmiṁ.
40.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 40.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 40.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 40.4Idampissa hoti sīlasmiṁ.
41.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 41.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 41.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 41.4Idampissa hoti sīlasmiṁ.
42.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 42.2Seyyathidaṁ—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 42.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 42.4Idampissa hoti sīlasmiṁ.
43.1Sa kho so, lohicca, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 43.2Seyyathāpi, lohicca, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 43.3evameva kho, lohicca, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 43.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 43.5Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti.
43.6Mahāsīlaṁ niṭṭhitaṁ.
44.0.13.2. Samādhi
44.0.23.2.1. Indriyasaṁvara
44.1Kathañca, lohicca, bhikkhu indriyesu guttadvāro hoti? 44.2Idha, lohicca, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 44.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 44.4Sotena saddaṁ sutvā …pe… 44.5ghānena gandhaṁ ghāyitvā …pe… 44.6jivhāya rasaṁ sāyitvā …pe… 44.7kāyena phoṭṭhabbaṁ phusitvā …pe… 44.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 44.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 44.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 44.11Evaṁ kho, lohicca, bhikkhu indriyesu guttadvāro hoti.
45.03.2.2. Satisampajañña
45.1Kathañca, lohicca, bhikkhu satisampajaññena samannāgato hoti? 45.2Idha, lohicca, 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. 45.3Evaṁ kho, lohicca, bhikkhu satisampajaññena samannāgato hoti.
46.03.2.3. Santosa
46.1Kathañca, lohicca, bhikkhu santuṭṭho hoti? 46.2Idha, lohicca, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 46.3Seyyathāpi, lohicca, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 46.4evameva kho, lohicca, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 46.5Evaṁ kho, lohicca, bhikkhu santuṭṭho hoti.
47.03.2.4. Nīvaraṇappahāna
47.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 47.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 47.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
48.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 48.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 48.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 48.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 48.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
49.1Seyyathāpi, lohicca, puriso iṇaṁ ādāya kammante payojeyya. 49.2Tassa te kammantā samijjheyyuṁ. 49.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 49.4Tassa evamassa: 49.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 49.6Tassa me te kammantā samijjhiṁsu. 49.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 49.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
50.1Seyyathāpi, lohicca, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 50.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 50.3Tassa evamassa: 50.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 50.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 50.6Somhi etarahi tamhā ābādhā mutto; 50.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 50.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
51.1Seyyathāpi, lohicca, puriso bandhanāgāre baddho assa. 51.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 51.3Tassa evamassa: 51.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 51.5Natthi ca me kiñci bhogānaṁ vayo’ti. 51.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
52.1Seyyathāpi, lohicca, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 52.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 52.3Tassa evamassa: 52.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 52.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 52.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
53.1Seyyathāpi, lohicca, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 53.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 53.3Tassa evamassa: 53.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 53.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 53.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
54.1Evameva kho, lohicca, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
54.2Seyyathāpi, lohicca, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 54.3evameva kho, lohicca, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
54.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
55.03.2.5. Paṭhamajhāna
55.1So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 55.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
56.1Seyyathāpi, lohicca, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 56.2evameva kho, lohicca, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 56.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 56.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
56.5…pe…
57.03.2.6. Dutiyajhāna
57.1Puna caparaṁ, lohicca, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 57.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
58.1Seyyathāpi, lohicca, 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. 58.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
58.3Evameva kho, lohicca, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 58.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 58.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
59.03.2.7. Tatiyajhāna
59.1Puna caparaṁ, lohicca, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 59.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
60.1Seyyathāpi, lohicca, 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; 60.2evameva kho, lohicca, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 60.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 60.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
61.03.2.8. Catutthajhāna
61.1Puna caparaṁ, lohicca, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 61.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
62.1Seyyathāpi, lohicca, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 62.2evameva kho, lohicca, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 62.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 62.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
62.5…pe…
63.0.13.3. Aṭṭhañāṇa
63.0.23.3.1. Vipassanāñāṇa
63.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 63.2So evaṁ pajānāti: 63.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 63.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.
64.1Seyyathāpi, lohicca, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 64.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 64.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 64.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 64.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
64.6Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 64.7So evaṁ pajānāti: 64.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 64.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 64.10yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 64.11Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
65.03.3.2. Manomayiddhiñāṇa
65.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 65.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
66.1Seyyathāpi, lohicca, puriso muñjamhā īsikaṁ pavāheyya. 66.2Tassa evamassa: 66.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 66.4Seyyathā vā pana, lohicca, puriso asiṁ kosiyā pavāheyya. 66.5Tassa evamassa: 66.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 66.7Seyyathā vā pana, lohicca, puriso ahiṁ karaṇḍā uddhareyya. 66.8Tassa evamassa: 66.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
66.10Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 66.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 66.12yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 66.13Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
67.03.3.3. Iddhividhañāṇa
67.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 67.2So 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.
68.1Seyyathāpi, lohicca, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 68.2Seyyathā vā pana, lohicca, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 68.3Seyyathā vā pana, lohicca, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
68.4Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 68.5So 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. 68.6yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 68.7Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
69.03.3.4. Dibbasotañāṇa
69.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 69.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
70.1Seyyathāpi, lohicca, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
70.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 70.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 70.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 70.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
70.6…pe…
71.03.3.5. Cetopariyañāṇa
71.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 71.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—71.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 71.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 71.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 71.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 71.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 71.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 71.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 71.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 71.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 71.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 71.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 71.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 71.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 71.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 71.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 71.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
72.1Seyyathāpi, lohicca, 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; 72.2evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 72.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—72.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 72.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
73.03.3.6. Pubbenivāsānussatiñāṇa
73.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 73.2So 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.
74.1Seyyathāpi, lohicca, 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.
74.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 74.3So 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. 74.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 74.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
75.03.3.7. Dibbacakkhuñāṇa
75.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 75.2So 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.
76.1Seyyathāpi, lohicca, 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.
76.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 76.3So 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. 76.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 76.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
77.03.3.8. Āsavakkhayañāṇa
77.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 77.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 77.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 77.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 77.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 77.6‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
77.7Seyyathāpi, lohicca, 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.
77.8Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 77.9Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.
78.1Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
78.2“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; 78.3evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
78.4Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 78.5Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 78.6Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 78.7Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
78.8Lohiccasuttaṁ niṭṭhitaṁ dvādasamaṁ.
1.1So I have heard. 1.1Evaṁ me sutaṁ—1.2At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at Sālavatikā. This is the only appearance of a place called Sālavatikā (“Abounding in Sal Trees”). A courtesan of Rājagaha named Sālavatī appears in Kd 8:1.3.1; she might perhaps have come from there. 1.2ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena sālavatikā tadavasari.
1.3Now at that time the brahmin Lohicca was living in Sālavatikā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. A certain brahmin Lohicca also appears in SN 35.132. But since that is set far away in Avantī after the Buddha’s passing, and since in both cases he is said to have taken refuge, it seems likely these are different people. 1.3Tena kho pana samayena lohicco brāhmaṇo sālavatikaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā pasenadinā kosalena dinnaṁ rājadāyaṁ brahmadeyyaṁ.
2.1Now at that time Lohicca had the following harmful misconception: 2.1Tena kho pana samayena lohiccassa brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: 2.2“Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? A similar view is sometimes unjustly imputed to the Theravādins, that they are only interested in their own liberation. 2.2“idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 2.3Suppose someone cut off an old bond, only to create another new bond. 2.3Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 2.4That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?” 2.4evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī”ti.
3.1Lohicca heard: 3.1Assosi kho lohicco brāhmaṇo:
3.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Sālavatikā, together with a large Saṅgha of five hundred mendicants. 3.2“samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi sālavatikaṁ anuppatto. 3.3He has this good reputation: 3.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 3.4‘That Blessed One is 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.’ 3.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. 3.5He 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. 3.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 3.6He 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. 3.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 3.7It’s good to see such perfected ones.” 3.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
4.1Then Lohicca addressed his barber Rosika, While nhāpita would seem to be identical with nhāpaka (“bathroom attendant”), it is usually translated per Ja 395 where it means “barber”. 4.1Atha kho lohicco brāhmaṇo rosikaṁ nhāpitaṁ āmantesi: 4.2“Here, dear Rosika, go to the ascetic Gotama and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. 4.2“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: 4.3[…]4.3‘lohicco, bho gotama, brāhmaṇo bhavantaṁ gotamaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; 4.4And then ask him whether he, 4.4evañca vadehi—4.5together with the mendicant Saṅgha, would please accept tomorrow’s meal from the brahmin Lohicca.” Note the unusual use of kira in this idiom, found in SN 35.133:2.3, MN 85:3.5, MN 127:2.5, and Ud 2.8:6.8. I think this expresses polite deference, and render with “might” rather than “would”. 4.5adhivāsetu kira bhavaṁ gotamo lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
5.1“Yes, worthy sir,” Rosika replied. He did as he was asked, and 5.1“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rosikā nhāpito bhagavantaṁ etadavoca: 5.2[…]5.2“lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; 5.3[…]5.3evañca vadeti—5.4[…]5.4adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 5.5the Buddha consented with silence. 5.5Adhivāsesi bhagavā tuṇhībhāvena.
6.1Then, knowing that the Buddha had consented, Rosika got up from his seat, went to Lohicca, and said to him, 6.1Atha kho rosikā nhāpito bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena lohicco brāhmaṇo tenupasaṅkami; upasaṅkamitvā lohiccaṁ brāhmaṇaṁ etadavoca: 6.2“I gave the Buddha your message, 6.2“avocumhā kho mayaṁ bhoto vacanena taṁ bhagavantaṁ: 6.3[…]6.3‘lohicco, bhante, brāhmaṇo bhagavantaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; 6.4[…]6.4evañca vadeti—6.5[…]6.5adhivāsetu kira, bhante, bhagavā lohiccassa brāhmaṇassa svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā’ti. 6.6and he accepted.” 6.6Adhivutthañca pana tena bhagavatā”ti.
7.1And when the night had passed Lohicca had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 7.1Atha kho lohicco brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā rosikaṁ nhāpitaṁ āmantesi: 7.2“Here, dear Rosika, go to the ascetic Gotama and announce the time, saying: 7.2“ehi tvaṁ, samma rosike, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇassa gotamassa kālaṁ ārocehi—7.3‘It’s time, worthy Gotama, the meal is ready.’” 7.3kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
7.4“Yes, worthy sir,” Rosika replied. He did as he was asked. 7.4“Evaṁ, bho”ti kho rosikā nhāpito lohiccassa brāhmaṇassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. 7.5[…]7.5Ekamantaṁ ṭhito kho rosikā nhāpito bhagavato kālaṁ ārocesi: 7.6[…]7.6“kālo, bhante, niṭṭhitaṁ bhattan”ti.
7.7Then the Buddha robed up in the morning and, taking his bowl and robe, went to Sālavatikā together with the Saṅgha of mendicants. 7.7Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena sālavatikā tenupasaṅkami. 8.1Now, Rosika was following behind the Buddha, 8.1Tena kho pana samayena rosikā nhāpito bhagavantaṁ piṭṭhito piṭṭhito anubandho hoti. 8.2and told him of Lohicca’s views, adding, 8.2Atha kho rosikā nhāpito bhagavantaṁ etadavoca: 8.3[…]8.3“lohiccassa, bhante, brāhmaṇassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 8.4[…]8.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya—8.5[…]8.5kiñhi paro parassa karissati. 8.6[…]8.6Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 8.7[…]8.7evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—8.8[…]8.8kiñhi paro parassa karissatī’ti. 8.9“Sir, please dissuade him from that harmful misconception.” It seems the barber was not only a trusted confidant, but an intelligent man with sincere concern for Lohicca’s well being. 8.9Sādhu, bhante, bhagavā lohiccaṁ brāhmaṇaṁ etasmā pāpakā diṭṭhigatā vivecetū”ti.
8.10“Hopefully that’ll happen, Rosika, hopefully that’ll happen.” The Buddha is modest as to his chances. 8.10“Appeva nāma siyā, rosike, appeva nāma siyā, rosike”ti.
9.1Then the Buddha approached Lohicca’s home, where he sat on the seat spread out. 9.1Atha kho bhagavā yena lohiccassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 9.2Then Lohicca served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 9.2Atha kho lohicco brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
9.3.01. Questioning Lohicca 9.3.01. Lohiccabrāhmaṇānuyoga
9.4When the Buddha had eaten and washed his hand and bowl, Lohicca took a low seat and sat to one side. 9.4Atha kho lohicco brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
9.5The Buddha said to him, 9.5Ekamantaṁ nisinnaṁ kho lohiccaṁ brāhmaṇaṁ bhagavā etadavoca: 9.6“Is it really true, Lohicca, that you have such a harmful misconception: Here the Buddha takes the initiative. “Harmful misconception” is pāpakaṁ diṭṭhigataṁ. 9.6“saccaṁ kira te, lohicca, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 9.7‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? 9.7‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 9.8Suppose someone cut off an old bond, only to create another new bond. 9.8Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 9.9That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’” 9.9evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’”ti?
9.10“Yes, worthy Gotama.” 9.10“Evaṁ, bho gotama”.
10.1“What do you think, Lohicca? 10.1“Taṁ kiṁ maññasi, lohicca, 10.2Do you reside in Sālavatikā?” 10.2nanu tvaṁ sālavatikaṁ ajjhāvasasī”ti?
10.3“Yes, worthy Gotama.” 10.3“Evaṁ, bho gotama”.
10.4“Lohicca, suppose someone were to say: 10.4“Yo nu kho, lohicca, evaṁ vadeyya: 10.5‘The brahmin Lohicca resides in Sālavatikā. 10.5‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati. 10.6He alone should enjoy the revenues produced in Sālavatikā and not share them with anyone else.’ 10.6Yā sālavatikāya samudayasañjāti lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 10.7Would the one who spoke like that make it difficult for those whose living depends on you or not?” 10.7Evaṁ vādī so ye taṁ upajīvanti, tesaṁ antarāyakaro vā hoti, no vā”ti?
10.8“They would, worthy Gotama.” 10.8“Antarāyakaro, bho gotama”.
10.9“But is someone who creates difficulties for others acting kindly or unkindly?” 10.9“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
10.10“Unkindly, sir.” 10.10“Ahitānukampī, bho gotama”.
10.11“But does an unkind person have love in their heart or hostility?” 10.11“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
10.12“Hostility, sir.” 10.12“Sapattakaṁ, bho gotama”.
10.13“And when the heart is full of hostility, is there right view or wrong view?” 10.13“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
10.14“Wrong view, worthy Gotama.” 10.14“Micchādiṭṭhi, bho gotama”.
10.15“An individual with wrong view is reborn in one of two places, I say: 10.15“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—10.16hell or the animal realm. 10.16nirayaṁ vā tiracchānayoniṁ vā.
11.1What do you think, Lohicca? 11.1Taṁ kiṁ maññasi, lohicca, 11.2Does King Pasenadi reign over Kāsi and Kosala?” Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire. 11.2nanu rājā pasenadi kosalo kāsikosalaṁ ajjhāvasatī”ti?
11.3“Yes, worthy Gotama.” 11.3“Evaṁ, bho gotama”.
11.4“Lohicca, suppose someone were to say: 11.4“Yo nu kho, lohicca, evaṁ vadeyya: 11.5‘King Pasenadi reigns over Kāsi and Kosala. 11.5‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; 11.6He alone should enjoy the revenues produced in Kāsi and Kosala and not share them with anyone else.’ 11.6yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 11.7Would the one who spoke like that make it difficult for yourself and others whose living depends on King Pasenadi or not?” 11.7Evaṁ vādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro vā hoti, no vā”ti?
11.8“They would, worthy Gotama.” 11.8“Antarāyakaro, bho gotama”.
11.9“But is someone who creates difficulties for others acting kindly or unkindly?” 11.9“Antarāyakaro samāno hitānukampī vā tesaṁ hoti ahitānukampī vā”ti?
11.10“Unkindly, sir.” 11.10“Ahitānukampī, bho gotama”.
11.11“But does an unkind person have love in their heart or hostility?” 11.11“Ahitānukampissa mettaṁ vā tesu cittaṁ paccupaṭṭhitaṁ hoti sapattakaṁ vā”ti?
11.12“Hostility, sir.” 11.12“Sapattakaṁ, bho gotama”.
11.13“And when the heart is full of hostility, is there right view or wrong view?” 11.13“Sapattake citte paccupaṭṭhite micchādiṭṭhi vā hoti sammādiṭṭhi vā”ti?
11.14“Wrong view, worthy Gotama.” 11.14“Micchādiṭṭhi, bho gotama”.
11.15“An individual with wrong view is reborn in one of two places, I say: 11.15“Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—11.16hell or the animal realm. 11.16nirayaṁ vā tiracchānayoniṁ vā.
12.1So it seems, Lohicca, that should someone say such a thing either of Lohicca or of King Pasenadi, 12.1Iti kira, lohicca, yo evaṁ vadeyya: 12.2[…]12.2‘lohicco brāhmaṇo sālavatikaṁ ajjhāvasati; 12.3[…]12.3yā sālavatikāya samudayasañjāti, lohiccova taṁ brāhmaṇo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 13.1[…]13.1Evaṁvādī so ye taṁ upajīvanti, tesaṁ antarāyakaro hoti. 13.2that is wrong view. 13.2Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
13.3In the same way, suppose someone were to say: 13.3Evameva kho, lohicca, yo evaṁ vadeyya: 13.4‘Should an ascetic or brahmin achieve some skillful quality, they ought not inform anyone else. For what can one person do for another? 13.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 13.5Suppose someone cut off an old bond, only to create another new bond. 13.5Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya …pe… 13.6That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ 13.6karissatī’ti.
13.7Now, there are gentlemen who, relying on the teaching and training proclaimed by the Realized One, achieve a high distinction such as the following: they realize the fruit of stream-entry, the fruit of once-return, the fruit of non-return, or perfection. And in addition, there are those who ripen the seeds for rebirth in a heavenly state. The person who spoke like that makes it difficult for them. They’re acting unkindly, their heart is full of hostility, and they have wrong view. It is only through sharing what good things we know that we can support each other. 13.7Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti, ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. 13.8An individual with wrong view is reborn in one of two places, I say: 13.8Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—13.9hell or the animal realm. 13.9nirayaṁ vā tiracchānayoniṁ vā.
14.1[…]14.1Iti kira, lohicca, yo evaṁ vadeyya: 14.2[…]14.2‘rājā pasenadi kosalo kāsikosalaṁ ajjhāvasati; 14.3[…]14.3yā kāsikosale samudayasañjāti, rājāva taṁ pasenadi kosalo ekako paribhuñjeyya, na aññesaṁ dadeyyā’ti. 15.1[…]15.1Evaṁvādī so ye rājānaṁ pasenadiṁ kosalaṁ upajīvanti tumhe ceva aññe ca, tesaṁ antarāyakaro hoti. 15.2[…]15.2Antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti.
15.3[…]15.3Evameva kho, lohicca, yo evaṁ vadeyya: 15.4[…]15.4‘idha samaṇo vā brāhmaṇo vā kusalaṁ dhammaṁ adhigaccheyya, kusalaṁ dhammaṁ adhigantvā na parassa āroceyya, kiñhi paro parassa karissati. 15.5[…]15.5Seyyathāpi nāma …pe… 15.6[…]15.6kiñhi paro parassa karissatī’ti. 15.7[…]15.7Evaṁvādī so ye te kulaputtā tathāgatappaveditaṁ dhammavinayaṁ āgamma evarūpaṁ uḷāraṁ visesaṁ adhigacchanti, sotāpattiphalampi sacchikaronti, sakadāgāmiphalampi sacchikaronti, anāgāmiphalampi sacchikaronti, arahattampi sacchikaronti. 15.8[…]15.8Ye cime dibbā gabbhā paripācenti dibbānaṁ bhavānaṁ abhinibbattiyā, tesaṁ antarāyakaro hoti, 15.9[…]15.9antarāyakaro samāno ahitānukampī hoti, ahitānukampissa sapattakaṁ cittaṁ paccupaṭṭhitaṁ hoti, sapattake citte paccupaṭṭhite micchādiṭṭhi hoti. 15.10[…]15.10Micchādiṭṭhissa kho ahaṁ, lohicca, dvinnaṁ gatīnaṁ aññataraṁ gatiṁ vadāmi—15.11[…]15.11nirayaṁ vā tiracchānayoniṁ vā.
16.02. Three Teachers Who Deserve to Be Reprimanded 16.02. Tayocodanārahā
16.1Lohicca, there are three kinds of teachers in the world who deserve to be reprimanded. Even though he has characterized Lohicca’s view as harmful, the Buddha goes out of his way to show that it is not entirely wrong. There are cases where it is best to avoid teaching. 16.1Tayo khome, lohicca, satthāro, ye loke codanārahā; 16.2When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless. 16.2yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā. 16.3What three? 16.3Katame tayo?
16.4Firstly, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 16.4Idha, lohicca, ekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. 16.5They teach their disciples: 16.5So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 16.6‘This is for your welfare. This is for your happiness.’ 16.6‘idaṁ vo hitāya idaṁ vo sukhāyā’ti. 16.7But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. 16.7Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 16.8That teacher deserves to be reprimanded: 16.8So evamassa codetabbo: 16.9‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples 16.9‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto, taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 16.10[…]16.10“idaṁ vo hitāya idaṁ vo sukhāyā”ti. 16.11they proceed having turned away from the teacher’s instruction. 16.11Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 16.12It’s like a man who makes advances on a woman though she pulls away, or embraces her though she turns her back. The genders of this passage are made clear through the use of feminine nouns. Making unwelcome advances was seen as an obvious example of something wrong. 16.12Seyyathāpi nāma osakkantiyā vā ussakkeyya, parammukhiṁ vā āliṅgeyya; 16.13That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ 16.13evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—16.14[…]16.14kiñhi paro parassa karissatī’ti. 16.15This is the first kind of teacher who deserves to be reprimanded. 16.15Ayaṁ kho, lohicca, paṭhamo satthā, yo loke codanāraho; 16.16[…]16.16yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
17.1Furthermore, take a teacher who has not reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 17.1Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho ananuppatto hoti. 17.2They teach their disciples: 17.2So taṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 17.3‘This is for your welfare. This is for your happiness.’ 17.3‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. 17.4Their disciples do want to listen. They actively listen and try to understand. They don’t proceed having turned away from the teacher’s instruction. At DN 29:5.2 the opposite sense is expressed as samādāya taṁ dhammaṁ vattati. 17.4Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. 17.5That teacher deserves to be reprimanded: 17.5So evamassa codetabbo: 17.6‘Venerable, you haven’t reached the goal of the ascetic life; and when you teach disciples 17.6‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho ananuppatto. Taṁ tvaṁ sāmaññatthaṁ ananupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 17.7[…]17.7“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. 17.8they don’t proceed having turned away from the teacher’s instruction. 17.8Tassa te sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. 17.9It’s like someone who abandons their own field and presumes to weed someone else’s field. That’s the consequence of such a wicked, greedy deed, I say. For what can one do for another?’ 17.9Seyyathāpi nāma sakaṁ khettaṁ ohāya paraṁ khettaṁ niddāyitabbaṁ maññeyya, evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi—kiñhi paro parassa karissatī’ti. 17.10This is the second kind of teacher who deserves to be reprimanded. 17.10Ayaṁ kho, lohicca, dutiyo satthā, yo, loke codanāraho; 17.11[…]17.11yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
18.1Furthermore, take a teacher who has reached the goal of the ascetic life for which they went forth from the lay life to homelessness. 18.1Puna caparaṁ, lohicca, idhekacco satthā yassatthāya agārasmā anagāriyaṁ pabbajito hoti, svāssa sāmaññattho anuppatto hoti. 18.2They teach their disciples: 18.2So taṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ deseti: 18.3‘This is for your welfare. This is for your happiness.’ 18.3‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. 18.4But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the teacher’s instruction. 18.4Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 18.5That teacher deserves to be reprimanded: 18.5So evamassa codetabbo: 18.6‘Venerable, you have reached the goal of the ascetic life; yet when you teach disciples 18.6‘āyasmā kho yassatthāya agārasmā anagāriyaṁ pabbajito, so te sāmaññattho anuppatto. 18.7[…]18.7Taṁ tvaṁ sāmaññatthaṁ anupāpuṇitvā sāvakānaṁ dhammaṁ desesi: 18.8[…]18.8“idaṁ vo hitāya, idaṁ vo sukhāyā”ti. 18.9they proceed having turned away from the teacher’s instruction. 18.9Tassa te sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. 18.10Suppose someone cut off an old bond, only to create another new bond. The Buddha adopts Lohicca’s formulation, but applies it in a specific sense, not as a generalization. 18.10Seyyathāpi nāma purāṇaṁ bandhanaṁ chinditvā aññaṁ navaṁ bandhanaṁ kareyya; 18.11That’s the consequence of such a wicked, greedy deed, I say. For what can one person do for another?’ 18.11evaṁ sampadamidaṁ pāpakaṁ lobhadhammaṁ vadāmi, kiñhi paro parassa karissatī’ti. 18.12This is the third kind of teacher who deserves to be reprimanded. 18.12Ayaṁ kho, lohicca, tatiyo satthā, yo loke codanāraho; 18.13[…]18.13yo ca panevarūpaṁ satthāraṁ codeti, sā codanā bhūtā tacchā dhammikā anavajjā.
18.14These are the three kinds of teachers in the world who deserve to be reprimanded. 18.14Ime kho, lohicca, tayo satthāro, ye loke codanārahā, 18.15When someone reprimands such teachers, the reprimand is true, correct, legitimate, and blameless.” 18.15yo ca panevarūpe satthāro codeti, sā codanā bhūtā tacchā dhammikā anavajjā”ti.
19.03. A Teacher Who Does Not Deserve to Be Reprimanded 19.03. Nacodanārahasatthu
19.1When he had spoken, Lohicca said to the Buddha, 19.1Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca: 19.2“But worthy Gotama, is there a teacher in the world who does not deserve to be reprimanded?” Now that the Buddha has established a degree of overlap between their views, Lohicca wants to hear more. 19.2“atthi pana, bho gotama, koci satthā, yo loke nacodanāraho”ti?
19.3“There is, Lohicca.” Again, the Buddha answers directly and simply. 19.3“Atthi kho, lohicca, satthā, yo loke nacodanāraho”ti.
19.4“But who is that teacher?” 19.4“Katamo pana so, bho gotama, satthā, yo loke nacodanāraho”ti?
20.1“It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. 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. 20.1“idha, lohicca, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 20.2He 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. 20.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 20.3He 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. 20.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
21.1A 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. 21.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 21.2They gain faith in the Realized One 21.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 21.3and reflect: 21.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 21.4‘Life at home is cramped and dirty, life gone forth is wide open. 21.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 21.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 21.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 21.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 21.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
21.7After 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. 21.7So 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.
22.1Once 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”. 22.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
23.0.13.1. Ethics 23.0.13.1. Sīla
23.0.23.1.1. The Shorter Section on Ethics 23.0.23.1.1. Cūḷasīla
23.1And how, Lohicca, is a mendicant accomplished in ethics? 23.1Kathañca, lohicca, bhikkhu sīlasampanno hoti? 23.2It’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. 23.2Idha, lohicca, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 23.3This pertains to their ethics. 23.3Idampissa hoti sīlasmiṁ.
23.4They 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. 23.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 23.5This pertains to their ethics. 23.5Idampissa hoti sīlasmiṁ.
23.6They 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. 23.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 23.7This pertains to their ethics. 23.7Idampissa hoti sīlasmiṁ.
24.1They 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. 24.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 24.2This pertains to their ethics. 24.2Idampissa hoti sīlasmiṁ.
24.3They 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. 24.3Pisuṇaṁ 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. 24.4This pertains to their ethics. 24.4Idampissa hoti sīlasmiṁ.
24.5They 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. 24.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 24.6This pertains to their ethics. 24.6Idampissa hoti sīlasmiṁ.
24.7They 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. 24.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 24.8This pertains to their ethics. 24.8Idampissa hoti sīlasmiṁ.
25.1They refrain from injuring plants and seeds. 25.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 25.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 25.2ekabhattiko hoti rattūparato virato vikālabhojanā. 25.3They refrain from seeing shows of dancing, singing, and music . 25.3Naccagītavāditavisūkadassanā paṭivirato hoti. 25.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 25.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 25.5They refrain from high and luxurious beds. To avoid sleeping too much. 25.5Uccāsayanamahāsayanā paṭivirato hoti. 25.6They refrain from receiving gold and currency, 25.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 25.7raw grains, 25.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 25.8raw meat, 25.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 25.9women and girls, 25.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 25.10male and female bondservants, 25.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 25.11goats and sheep, 25.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 25.12chickens and pigs, 25.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 25.13elephants, cows, horses, and mares, 25.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 25.14and fields and land. 25.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 25.15They refrain from running errands and messages; 25.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 25.16buying and selling; 25.16Kayavikkayā paṭivirato hoti. 25.17falsifying weights, metals, or measures; 25.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 25.18bribery, fraud, cheating, and duplicity; 25.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 25.19mutilation, murder, abduction, banditry, plunder, and violence. 25.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 25.20This pertains to their ethics. 25.20Idampissa hoti sīlasmiṁ.
25.21The shorter section on ethics is finished. 25.21Cūḷasīlaṁ niṭṭhitaṁ.
26.03.1.2. The Middle Section on Ethics 26.03.1.2. Majjhimasīla
26.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 26.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 26.2These 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. 26.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 26.3This pertains to their ethics. 26.3Idampissa hoti sīlasmiṁ.
27.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 27.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 27.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 27.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 27.3They refrain from storing up such goods. 27.3iti vā iti evarūpā sannidhikāraparibhogā 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 engage in seeing shows. 28.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 28.2This 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. 28.2Seyyathidaṁ—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 28.3They refrain from such shows. 28.3iti vā iti evarūpā visūkadassanā 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 engage in gambling that causes negligence. 29.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 29.2This 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. 29.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 29.3They refrain from such gambling. 29.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā 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 make use of high and luxurious bedding. 30.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 30.2This 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. 30.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 30.3They refrain from such bedding. 30.3iti vā iti evarūpā uccāsayanamahāsayanā 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 engage in attiring and adorning themselves with garlands, fragrance, and makeup. 31.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 31.2This 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. 31.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 31.3They refrain from such attirement and adornment. 31.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 31.4This pertains to their ethics. 31.4Idampissa hoti sīlasmiṁ.
32.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 32.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 32.2This 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. 32.2Seyyathidaṁ—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 32.3They refrain from such low talk. 32.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 32.4This pertains to their ethics. 32.4Idampissa hoti sīlasmiṁ.
33.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 33.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 33.2They 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!’ 33.2Seyyathidaṁ—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 33.3They refrain from such argumentative talk. 33.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 33.4This pertains to their ethics. 33.4Idampissa hoti sīlasmiṁ.
34.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 34.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 34.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 34.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 34.3They refrain from such errands. 34.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 34.4This pertains to their ethics. 34.4Idampissa hoti sīlasmiṁ.
35.1There 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. 35.1Yathā 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. 35.2This pertains to their ethics. 35.2Idampissa hoti sīlasmiṁ.
35.3The middle section on ethics is finished. 35.3Majjhimasīlaṁ niṭṭhitaṁ.
36.03.1.3. The Long Section on Ethics 36.03.1.3. Mahāsīla
36.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 36.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 36.2This 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. 36.2Seyyathidaṁ—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 36.3They refrain from such low lore, such wrong livelihood. 36.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 36.4This pertains to their ethics. 36.4Idampissa hoti sīlasmiṁ.
37.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 37.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 37.2This 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. 37.2Seyyathidaṁ—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 37.3They refrain from such low lore, such wrong livelihood. 37.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 37.4This pertains to their ethics. 37.4Idampissa hoti sīlasmiṁ.
38.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 38.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 38.2This 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. 38.2Seyyathidaṁ—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 38.3They refrain from such low lore, such wrong livelihood. 38.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 38.4This pertains to their ethics. 38.4Idampissa hoti sīlasmiṁ.
39.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 39.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 39.2This 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. 39.2Seyyathidaṁ—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 39.3They refrain from such low lore, such wrong livelihood. 39.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 39.4This pertains to their ethics. 39.4Idampissa hoti sīlasmiṁ.
40.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 40.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 40.2This 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. 40.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 40.3They refrain from such low lore, such wrong livelihood. 40.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 40.4This pertains to their ethics. 40.4Idampissa hoti sīlasmiṁ.
41.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 41.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 41.2This 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. 41.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 41.3They refrain from such low lore, such wrong livelihood. 41.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 41.4This pertains to their ethics. 41.4Idampissa hoti sīlasmiṁ.
42.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 42.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 42.2This 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. 42.2Seyyathidaṁ—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 42.3They refrain from such low lore, such wrong livelihood. 42.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 42.4This pertains to their ethics. 42.4Idampissa hoti sīlasmiṁ.
43.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 43.1Sa kho so, lohicca, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 43.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 43.2Seyyathāpi, lohicca, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 43.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 43.3evameva kho, lohicca, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 43.4When 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. 43.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 43.5That’s how a mendicant is accomplished in ethics. 43.5Evaṁ kho, lohicca, bhikkhu sīlasampanno hoti.
43.6The longer section on ethics is finished. 43.6Mahāsīlaṁ niṭṭhitaṁ.
44.0.13.2. Immersion 44.0.13.2. Samādhi
44.0.23.2.1. Sense Restraint 44.0.23.2.1. Indriyasaṁvara
44.1And 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. 44.1Kathañca, lohicca, bhikkhu indriyesu guttadvāro hoti? 44.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 44.2Idha, lohicca, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 44.3If 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. 44.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 44.4When they hear a sound with their ears … 44.4Sotena saddaṁ sutvā …pe… 44.5When they smell an odor with their nose … 44.5ghānena gandhaṁ ghāyitvā …pe… 44.6When they taste a flavor with their tongue … 44.6jivhāya rasaṁ sāyitvā …pe… 44.7When they feel a touch with their body … 44.7kāyena phoṭṭhabbaṁ phusitvā …pe… 44.8When they know an idea with their mind, they don’t get caught up in the features and details. 44.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 44.9If 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. 44.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 44.10When 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. 44.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 44.11That’s how a mendicant guards the sense doors. 44.11Evaṁ kho, lohicca, bhikkhu indriyesu guttadvāro hoti.
45.03.2.2. Mindfulness and Situational Awareness 45.03.2.2. Satisampajañña
45.1And 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. 45.1Kathañca, lohicca, bhikkhu satisampajaññena samannāgato hoti? 45.2It’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. 45.2Idha, lohicca, 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. 45.3That’s how a mendicant has mindfulness and situational awareness. 45.3Evaṁ kho, lohicca, bhikkhu satisampajaññena samannāgato hoti.
46.03.2.3. Contentment 46.03.2.3. Santosa
46.1And how is a mendicant content? 46.1Kathañca, lohicca, bhikkhu santuṭṭho hoti? 46.2It’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. 46.2Idha, lohicca, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 46.3They’re like a bird: wherever it flies, wings are its only burden. 46.3Seyyathāpi, lohicca, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 46.4In 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. 46.4evameva kho, lohicca, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 46.5That’s how a mendicant is content. 46.5Evaṁ kho, lohicca, bhikkhu santuṭṭho hoti.
47.03.2.4. Giving Up the Hindrances 47.03.2.4. Nīvaraṇappahāna
47.1When 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. 47.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 47.2they 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. 47.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 47.3After 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”. 47.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
48.1Giving 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. 48.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 48.2Giving 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. 48.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 48.3Giving 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. 48.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 48.4Giving 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. 48.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 48.5Giving 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. 48.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
49.1Suppose 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. 49.1Seyyathāpi, lohicca, puriso iṇaṁ ādāya kammante payojeyya. 49.2and his efforts proved successful. 49.2Tassa te kammantā samijjheyyuṁ. 49.3He would pay off the original loan and have enough left over to support his partner. 49.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 49.4Thinking about this, 49.4Tassa evamassa: 49.5[…]49.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 49.6[…]49.6Tassa me te kammantā samijjhiṁsu. 49.7[…]49.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 49.8he’d be filled with joy and happiness. 49.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
50.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 50.1Seyyathāpi, lohicca, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 50.2But after some time they’d recover from that illness, and regain their appetite and their strength. 50.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 50.3Thinking about this, 50.3Tassa evamassa: 50.4[…]50.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 50.5[…]50.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 50.6[…]50.6Somhi etarahi tamhā ābādhā mutto; 50.7[…]50.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 50.8they’d be filled with joy and happiness. 50.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
51.1Suppose a person was imprisoned in a jail. 51.1Seyyathāpi, lohicca, puriso bandhanāgāre baddho assa. 51.2But after some time they were released from jail, safe and sound, with no loss of wealth. 51.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 51.3Thinking about this, 51.3Tassa evamassa: 51.4[…]51.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 51.5[…]51.5Natthi ca me kiñci bhogānaṁ vayo’ti. 51.6they’d be filled with joy and happiness. 51.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
52.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 52.1Seyyathāpi, lohicca, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 52.2But 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. 52.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 52.3Thinking about this, 52.3Tassa evamassa: 52.4[…]52.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 52.5[…]52.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 52.6they’d be filled with joy and happiness. 52.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
53.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 53.1Seyyathāpi, lohicca, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 53.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 53.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 53.3Thinking about this, 53.3Tassa evamassa: 53.4[…]53.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 53.5[…]53.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 53.6they’d be filled with joy and happiness. 53.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
54.1In 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”. 54.1Evameva kho, lohicca, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
54.2But 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. 54.2Seyyathāpi, lohicca, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 54.3[…]54.3evameva kho, lohicca, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
54.4Seeing 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. 54.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
55.03.2.5. First Absorption 55.03.2.5. Paṭhamajhāna
55.1Quite 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. 55.1So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 55.2They 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). 55.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
56.1It’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.” 56.1Seyyathāpi, lohicca, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 56.2In 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. 56.2evameva kho, lohicca, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 56.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 56.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 56.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 56.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
57.03.2.6. Second Absorption 57.03.2.6. Dutiyajhāna
57.1Furthermore, 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. 57.1Puna caparaṁ, lohicca, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 57.2They 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. 57.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
58.1It’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. 58.1Seyyathāpi, lohicca, 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. 58.2But 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. 58.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
58.3In 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. 58.3Evameva kho, lohicca, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 58.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 58.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 58.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 58.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
59.03.2.7. Third Absorption 59.03.2.7. Tatiyajhāna
59.1Furthermore, 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. 59.1Puna caparaṁ, lohicca, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 59.2They 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. 59.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
60.1It’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. 60.1Seyyathāpi, lohicca, 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; 60.2In 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. 60.2evameva kho, lohicca, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 60.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 60.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 60.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 60.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
61.03.2.8. Fourth Absorption 61.03.2.8. Catutthajhāna
61.1Furthermore, 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. 61.1Puna caparaṁ, lohicca, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 61.2They 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. 61.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
62.1It’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. 62.1Seyyathāpi, lohicca, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 62.2In 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. 62.2evameva kho, lohicca, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 62.3A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 62.3yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 62.4When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 62.4Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
63.0.13.3. The Eight Knowledges 63.0.13.3. Aṭṭhañāṇa
63.0.23.3.1. Knowledge and Vision 63.0.23.3.1. Vipassanāñāṇa
63.1When 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). 63.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 63.2They understand: 63.2So evaṁ pajānāti: 63.3‘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. 63.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 63.4And 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. 63.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.
64.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 64.1Seyyathāpi, lohicca, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 64.2And 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. 64.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 64.3And a person with clear eyes were to take it in their hand and check it: 64.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 64.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 64.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 64.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 64.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
64.6In 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. 64.6Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 64.7[…]64.7So evaṁ pajānāti: 64.8[…]64.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 64.9[…]64.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 64.10A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 64.10yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 64.11When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 64.11Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
65.03.3.2. Mind-Made Body 65.03.3.2. Manomayiddhiñāṇa
65.1When 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. 65.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 65.2From 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. 65.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
66.1Suppose a person was to draw a reed out from its sheath. 66.1Seyyathāpi, lohicca, puriso muñjamhā īsikaṁ pavāheyya. 66.2They’d think: 66.2Tassa evamassa: 66.3‘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.’ 66.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 66.4Or suppose a person was to draw a sword out from its scabbard. 66.4Seyyathā vā pana, lohicca, puriso asiṁ kosiyā pavāheyya. 66.5They’d think: 66.5Tassa evamassa: 66.6‘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.’ 66.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 66.7Or suppose a person was to draw a snake out from its slough. 66.7Seyyathā vā pana, lohicca, puriso ahiṁ karaṇḍā uddhareyya. 66.8They’d think: 66.8Tassa evamassa: 66.9‘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.’ 66.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
66.10In 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. 66.10Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 66.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 66.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 66.12A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 66.12yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 66.13When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 66.13Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
67.03.3.3. Psychic Powers 67.03.3.3. Iddhividhañāṇa
67.1When 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. 67.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 67.2They 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. 67.2So 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.
68.1Suppose 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. 68.1Seyyathāpi, lohicca, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 68.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 68.2Seyyathā vā pana, lohicca, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 68.3Or 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. 68.3Seyyathā vā pana, lohicca, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
68.4In 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. 68.4Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 68.5[…]68.5So 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. 68.6A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 68.6yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 68.7When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 68.7Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
69.03.3.4. Clairaudience 69.03.3.4. Dibbasotañāṇa
69.1When 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. 69.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 69.2With 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. 69.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
70.1Suppose 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. 70.1Seyyathāpi, lohicca, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
70.2In 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. 70.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 70.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 70.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 70.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 70.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 70.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 70.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
71.03.3.5. encompassing the minds of Others 71.03.3.5. Cetopariyañāṇa
71.1When 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. 71.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 71.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 71.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—71.3They understand mind with greed as ‘mind with greed’, 71.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 71.4and mind without greed as ‘mind without greed’. 71.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 71.5They understand mind with hate … 71.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 71.6mind without hate … 71.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 71.7mind with delusion … 71.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 71.8mind without delusion … 71.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 71.9constricted mind … 71.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 71.10scattered mind … 71.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 71.11expansive mind … 71.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 71.12unexpansive mind … 71.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 71.13mind that is not supreme … 71.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 71.14mind that is supreme … 71.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 71.15immersed mind … 71.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 71.16unimmersed mind … 71.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 71.17freed mind … 71.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 71.18They understand unfreed mind as ‘unfreed mind’. 71.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.
72.1Suppose 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. 72.1Seyyathāpi, lohicca, 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; 72.2In 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. 72.2evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 72.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 72.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—72.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 72.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 72.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 72.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
73.03.3.6. Recollection of Past Lives 73.03.3.6. Pubbenivāsānussatiñāṇa
73.1When 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. 73.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 73.2They 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. 73.2So 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.
74.1Suppose 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. 74.1Seyyathāpi, lohicca, 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.
74.2In 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. 74.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 74.3[…]74.3So 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. 74.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 74.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 74.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 74.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
75.03.3.7. Clairvoyance 75.03.3.7. Dibbacakkhuñāṇa
75.1When 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. 75.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 75.2With 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). 75.2So 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.
76.1Suppose 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. 76.1Seyyathāpi, lohicca, 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.
76.2In 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. 76.2Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 76.3[…]76.3So 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. 76.4A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. 76.4yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho. 76.5When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy. 76.5Yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā.
77.03.3.8. Ending of Defilements 77.03.3.8. Āsavakkhayañāṇa
77.1When 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. 77.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 77.2They 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. 77.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 77.3They 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. 77.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 77.4Knowing 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. 77.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 77.5When 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. 77.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 77.6They 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. 77.6‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
77.7Suppose 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. 77.7Seyyathāpi, lohicca, 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.
77.8In 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. 77.8Evameva kho, lohicca, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 77.9A teacher under whom a disciple achieves such a high distinction is one who does not deserve to be reprimanded. When someone reprimands such a teacher, the reprimand is false, baseless, illegitimate, and blameworthy.” 77.9Yasmiṁ kho, lohicca, satthari sāvako evarūpaṁ uḷāraṁ visesaṁ adhigacchati, ayampi kho, lohicca, satthā, yo loke nacodanāraho, yo ca panevarūpaṁ satthāraṁ codeti, sā codanā abhūtā atacchā adhammikā sāvajjā”ti.
78.1When he had spoken, Lohicca said to the Buddha: 78.1Evaṁ vutte, lohicco brāhmaṇo bhagavantaṁ etadavoca:
78.2“Suppose, Mister Gotama, a person was falling over a cliff, and another person were to grab them by the hair, pull them up, and place them on solid ground. Naraka means “cliff” or “abyss” in early Pali (MN 49:5.9, MN 86:6.15, Snp 3.11:28.4, Thag 16.8:4.2). It does not have the sense “hell” until the late canonical period; the early Pali term for hell is niraya. Notably, naraka is not strongly attested in the sense of “hell” for pre-Buddhist Sanskrit either, although we do find nāraka, apparently in the sense of “hell being”, at Atharva Veda 12.4.36c and Śukla Yajur Veda 30.5. 78.2“seyyathāpi, bho gotama, puriso purisaṁ narakapapātaṁ patantaṁ kesesu gahetvā uddharitvā thale patiṭṭhapeyya; 78.3In the same way, when I was falling off a cliff Mister Gotama pulled me up and placed me on solid ground. 78.3evamevāhaṁ bhotā gotamena narakapapātaṁ papatanto uddharitvā thale patiṭṭhāpito.
78.4Excellent, worthy Gotama! Excellent! 78.4Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 78.5As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the Teaching clear in many ways. 78.5Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. 78.6I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 78.6Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. 78.7From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” 78.7Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.