DN 4 · With Soṇadaṇḍa

1.01. The Brahmins and Householders of Campā

1.1So I have heard. This sutta shows how the conversion of Pokkharasāti in DN 3 affected the brahmins as far away as Campā. 1.2At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred mendicants when he arrived at Campā, Campā is modern Champapuri near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center at which Northern Black Polished Ware has been found, and became a sacred city for the Jains. 1.3where he stayed by the banks of the Gaggarā Lotus Pond. Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India).

1.4Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas.

2.1The brahmins and householders of Campā heard: “Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” (not “brahmin householders”) were the wealthy class.

2.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond. 2.3He has this good reputation: 2.4‘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.’ 2.5He 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. 2.6He 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. 2.7It’s good to see such perfected ones.” 2.8Then, exiting Campā, they formed into companies and headed to the Gaggarā Lotus Pond.

3.1Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse for his midday nap. 3.2He saw the brahmins and householders heading for the lotus pond, 3.3and addressed his butler, 3.4“My butler, why are the brahmins and householders headed for the Gaggarā Lotus Pond?”

3.5“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond. 3.6He has this good reputation: 3.7‘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.’ 3.8They’re going to see that worthy Gotama.”

3.9“Well then, go to the brahmins and householders and say to them: 3.10‘Sirs, the brahmin Soṇadaṇḍa asks 3.11you to wait, as he will also go to see the ascetic Gotama.’”

3.12“Yes, worthy sir,” replied the butler, and did as he was asked. 3.13[…]3.14[…]

4.02. The Qualities of Soṇadaṇḍa

4.1Now at that time around five hundred brahmins from abroad were residing in Campā on some business. 4.2They heard that 4.3the brahmin Soṇadaṇḍa was going to see the ascetic Gotama. 4.4They approached Soṇadaṇḍa and said to him, 4.5“Is it really true that you are going to see the ascetic Gotama?”

4.6“Yes, gentlemen, it is true.” 4.7[…]

5.1“Please don’t, worthy Soṇadaṇḍa! 5.2It’s not appropriate for you to go to see the ascetic Gotama. Both the repetition below and the parallel at MN 95:8.3 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. 5.3For if you do so, your reputation will diminish and his will increase. 5.4For this reason it’s not appropriate for you to go to see the ascetic Gotama; 5.5it’s appropriate that he comes to see you.

5.6You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records of the family lineage. 5.7For this reason it’s not appropriate for you to go to see the ascetic Gotama; 5.8it’s appropriate that he comes to see you.

5.9You’re rich, affluent, and wealthy. …

5.10You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. …

5.11You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … Brahmavarcasa (“divine lustre”) commonly describes a spiritual or ethereal beauty due to ritual (Śatapatha Brāhmaṇa 13.1.9, 2.3.1, 4.1.1), or simply the healthy glow from time in the sun, which if overdone leads to sunburn (eg. Taittirīya Saṁhita 2.10.2). Brahmavarṇa (“divine looks”), on the other hand, seems unknown in the Vedic tradition. | For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing lustre”.

5.12You are ethical, mature in ethical conduct. …

5.13You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

5.14You tutor the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … Notice that the royal endowment was not just for a luxury residence, it was the site of a major international college. Kings invested in education.

5.15You’re old, elderly and senior, advanced in years, and have reached the final stage of life. 5.16The ascetic Gotama is young, and has newly gone forth. …

5.17You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

5.18and the brahmin Pokkharasāti. …

5.19You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. 5.20[…]5.21For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama; 5.22it’s appropriate that he comes to see you.”

6.03. The Qualities of the Buddha

6.1When they had spoken, Soṇadaṇḍa said to those brahmins:

6.2“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, 6.3and it’s not appropriate for him to come to see me. 6.4He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 6.5For this reason it’s not appropriate for the ascetic Gotama to come to see me; 6.6rather, it’s appropriate for me to go to see him.

6.7When he went forth he abandoned a large family circle. …

6.8When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. …

6.9He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. …

6.10Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. … Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping.

6.11He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. …

6.12He is ethical, possessing ethical conduct that is noble and skillful. …

6.13He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. …

6.14He’s a tutor of tutors. …

6.15He has ended sensual desire, and is rid of caprice. …

6.16He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … In contrast with some of the other ascetics in DN 2.

6.17He went forth from an eminent family of unbroken aristocratic lineage. …

6.18He went forth from a rich, affluent, and wealthy family. …

6.19People come from distant lands and distant countries to question him. …

6.20Many thousands of deities have gone for refuge for life to him. …

6.21He has this good reputation: 6.22‘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.’ …

6.23He has the thirty-two marks of a great man. …

6.24He is welcoming, congenial, polite, smiling, open, the first to speak. … This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4.

6.25He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN 4.129).

6.26Many gods and humans are devoted to him. …

6.27While he is residing in a village or town, non-human entities do not harass them. …

6.28He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. 6.29Rather, he came by his fame due to his supreme knowledge and conduct. …

6.30King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … Bimbisāra’s refuge is at Kd 1:22.11.4.

6.31King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … Pasenadi’s refuge is at SN 3.1:14.5.

6.32The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … This sutta must have been before the events of DN 2, but after those of DN 3.

6.33He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha …

6.34King Pasenadi of Kosala …

6.35and the brahmin Pokkharasāti.

6.36The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond. 6.37Any ascetic or brahmin who comes to stay in our village district is our guest, 6.38and should be honored and respected as such. 6.39[…]6.40[…]6.41For this reason, too, it’s not appropriate for the worthy Gotama to come to see me; 6.42rather, it’s appropriate for me to go to see him. 6.43This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, 6.44for the praise of the worthy Gotama is limitless.”

6.45When he had spoken, those brahmins said to him, 6.46“According to Soṇadaṇḍa’s praises, if the worthy Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” “Knapsack” is puṭosa, where puṭa is “bag” and osa is “food” (Sanskrit avasa). The compound is a dative-dependent tappurisa with reversal of the usual order, yielding the sense “bag for food”.

6.47“Well then, gentlemen, let’s all go to see the ascetic Gotama.”

7.04. Soṇadaṇḍa Has Second Thoughts

7.1Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha.

8.1But as he reached the far side of the forest, this thought came to mind, 8.2“Suppose I was to ask the ascetic Gotama a question. 8.3He might say to me: 8.4‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that: 8.5‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’ Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasāti a special status. Perhaps Pokkharasāti told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. 8.6And when you’re disparaged by the assembly, your reputation diminishes. 8.7When your reputation diminishes, your wealth also diminishes. 8.8But my wealth relies on my reputation.

8.9Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. 8.10He might say to me: 8.11‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that: 8.12‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’ 8.13And when you’re disparaged by the assembly, your reputation diminishes. 8.14When your reputation diminishes, your wealth also diminishes. 8.15But my wealth relies on my reputation.

8.16On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that: 8.17‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’ 8.18And when you’re disparaged by the assembly, your reputation diminishes. 8.19When your reputation diminishes, your wealth also diminishes. 8.20But my wealth relies on my reputation.”

9.1Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him. For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. 9.2When the greetings and polite conversation were over, he sat down to one side. 9.3Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. This stock passage indicates different attitudes towards the Buddha, and perhaps also different social status. Examples of such behaviors are given in Dharmaśāstras. While they might not exactly apply to this situation, they do indicate that these behaviors were nuanced and deliberate. Here is an example: “One should rise to greet a sacrificial priest, father-in-law, paternal uncle, or maternal uncle who is younger than oneself, but not verbally salute him. Likewise, one should rise to greet, but not verbally salute a different fellow-citizen who is older than oneself—even a Śūdra provided he is at least eighty—if one is equal in age to his son. And a Śūdra should rise to greet, but not verbally salute an Ārya, even if he is younger than himself.” (Gautama 6.9–11, translation David Brick).

10.1But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought, 10.2[…]10.3[…]10.4[…]10.5[…]10.6[…]10.7[…]10.8[…]10.9[…]10.10[…]10.11[…]10.12[…]10.13[…]10.14[…]10.15[…]10.16“If only the ascetic Gotama would ask me about my own tutor’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.”

11.05. What Makes a Brahmin

11.1Then, knowing Soṇadaṇḍa’s train of thought, it occurred to the Buddha, 11.2“This brahmin Soṇadaṇḍa is troubled by his own thoughts. 11.3Why don’t I ask him about his own tutor’s scriptural heritage of the three Vedas?” The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha.

11.4So he said to Soṇadaṇḍa, 11.5“Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin; 11.6and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?”

12.1Then Soṇadaṇḍa thought, 12.2“The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage. 12.3[…]12.4I can definitely satisfy his mind with my answer.”

13.1Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha, 13.2“Worthy Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin; 13.3and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood. 13.4What five? 13.5It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 13.6He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 13.7He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. 13.8He is ethical, mature in ethical conduct. 13.9He’s astute and clever, being the first or second to hold the sacrificial ladle. Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. 13.10These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin; 13.11and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.”

14.1“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?” The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth. 14.2[…]

14.3“It is possible, worthy Gotama. 14.4We could leave appearance out of the five factors. 14.5For what does appearance matter? 14.6[…]14.7[…]14.8[…]14.9[…]14.10A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.” 14.11[…]

15.1“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?” 15.2[…]

15.3“It is possible, worthy Gotama. 15.4We could leave the hymns out of the four factors. 15.5For what do the hymns matter? 15.6[…]15.7[…]15.8[…]15.9A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.” 15.10[…]

16.1“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?” 16.2[…]

16.3“It is possible, worthy Gotama. 16.4We could leave birth out of the three factors. 16.5For what does birth matter? 16.6It’s when a brahmin is ethical, mature in ethical conduct; 16.7and he’s astute and clever, being the first or second to hold the sacrificial ladle. 16.8A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.” 16.9[…]

17.1When he had spoken, those brahmins said to him, 17.2“Please don’t say that, worthy Soṇadaṇḍa, please don’t say that! 17.3You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!”

18.1So the Buddha said to them, 18.2“Well, brahmins, if you think that 18.3Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me. 18.4But if you think that 18.5he’s learned, a good speaker who enunciates well, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.”

19.1When he said this, Soṇadaṇḍa said to the Buddha, 19.2“Let it be, worthy Gotama, be silent. I myself will respond to them in a legitimate manner.” 19.3Then he said to those brahmins, 19.4“Don’t say this, good fellows, don’t say this: 19.5‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’ 19.6I’m not condemning appearance, hymns, or birth.”

20.1Now at that time Soṇadaṇḍa’s nephew, the young student Aṅgaka was sitting in that assembly. 20.2Then Soṇadaṇḍa said to those brahmins, 20.3“Gentlemen, do you see my nephew, the young student Aṅgaka?”

20.4“Yes, sir.”

20.5“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama. 20.6Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 20.7And I am the one who teaches him the hymns. 20.8Aṅgaka is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 20.9And I know his mother and father. 20.10But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink liquor, then what’s the use of his appearance, his hymns, or his birth? 20.11It’s when a brahmin is ethical, mature in ethical conduct; 20.12and he’s astute and clever, being the first or second to hold the sacrificial ladle. 20.13A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.” 20.14[…]

21.06. The Discussion of Ethics and Wisdom

21.1“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?” 21.2[…]

21.3“No, worthy Gotama. 21.4For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 21.5Ethics and wisdom always go together. 21.6An ethical person is wise, and a wise person ethical. 21.7And ethics and wisdom are said to be the best things in the world. 21.8It’s just like when you clean one hand with the other, or clean one foot with the other. 21.9In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 21.10Ethics and wisdom always go together. 21.11An ethical person is wise, and a wise person ethical. 21.12And ethics and wisdom are said to be the best things in the world.”

22.1“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. 22.2Ethics and wisdom always go together. 22.3An ethical person is wise, and a wise person ethical. 22.4And ethics and wisdom are said to be the best things in the world. 22.5It’s just like when you clean one hand with the other, or clean one foot with the other. 22.6In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 22.7Ethics and wisdom always go together. 22.8An ethical person is wise, and a wise person ethical. 22.9And ethics and wisdom are said to be the best things in the world.

22.10But what, brahmin, is that ethical conduct? The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. 22.11And what is that wisdom?”

22.12“That’s all I know about this matter, worthy Gotama. 22.13May the worthy Gotama himself please clarify the meaning of this.”

23.1“Well then, brahmin, listen and apply your mind well, I will speak.”

23.2“Yes, worthy sir,” Soṇadaṇḍa replied. 23.3The Buddha said this:

23.4“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. 23.4.1.2He 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. 23.4.1.3He 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.

23.4.2.1A 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. 23.4.2.2They gain faith in the Realized One 23.4.2.3and reflect: 23.4.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 23.4.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 23.4.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

23.4.2.7After 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.

23.4.3.1Once 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”.

23.4.4.0.16.1. Ethics

23.4.4.0.26.1.1. The Shorter Section on Ethics

23.4.4.1And how, brahmin, is a mendicant accomplished in ethics? 23.4.4.2It’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. 23.4.4.3This pertains to their ethics.

23.4.4.4They 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. 23.4.4.5This pertains to their ethics.

23.4.4.6They 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. 23.4.4.7This pertains to their ethics.

23.4.5.1They 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. 23.4.5.2This pertains to their ethics.

23.4.5.3They 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. 23.4.5.4This pertains to their ethics.

23.4.5.5They 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. 23.4.5.6This pertains to their ethics.

23.4.5.7They 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. 23.4.5.8This pertains to their ethics.

23.4.6.1They refrain from injuring plants and seeds. 23.4.6.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 23.4.6.3They refrain from seeing shows of dancing, singing, and music . 23.4.6.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 23.4.6.5They refrain from high and luxurious beds. To avoid sleeping too much. 23.4.6.6They refrain from receiving gold and currency, 23.4.6.7raw grains, 23.4.6.8raw meat, 23.4.6.9women and girls, 23.4.6.10male and female bondservants, 23.4.6.11goats and sheep, 23.4.6.12chickens and pigs, 23.4.6.13elephants, cows, horses, and mares, 23.4.6.14and fields and land. 23.4.6.15They refrain from running errands and messages; 23.4.6.16buying and selling; 23.4.6.17falsifying weights, metals, or measures; 23.4.6.18bribery, fraud, cheating, and duplicity; 23.4.6.19mutilation, murder, abduction, banditry, plunder, and violence. 23.4.6.20This pertains to their ethics.

23.4.6.21The shorter section on ethics is finished.

23.4.7.06.1.2. The Middle Section on Ethics

23.4.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 23.4.7.2These 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. 23.4.7.3This pertains to their ethics.

23.4.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 23.4.8.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 23.4.8.3They refrain from storing up such goods. 23.4.8.4This pertains to their ethics.

23.4.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 23.4.9.2This 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. 23.4.9.3They refrain from such shows. 23.4.9.4This pertains to their ethics.

23.4.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 23.4.10.2This 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. 23.4.10.3They refrain from such gambling. 23.4.10.4This pertains to their ethics.

23.4.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 23.4.11.2This 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. 23.4.11.3They refrain from such bedding. 23.4.11.4This pertains to their ethics.

23.4.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 23.4.12.2This 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. 23.4.12.3They refrain from such attirement and adornment. 23.4.12.4This pertains to their ethics.

23.4.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 23.4.13.2This 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. 23.4.13.3They refrain from such low talk. 23.4.13.4This pertains to their ethics.

23.4.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 23.4.14.2They 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!’ 23.4.14.3They refrain from such argumentative talk. 23.4.14.4This pertains to their ethics.

23.4.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 23.4.15.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 23.4.15.3They refrain from such errands. 23.4.15.4This pertains to their ethics.

23.4.16.1There 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. 23.4.16.2This pertains to their ethics.

23.4.16.3The middle section on ethics is finished.

23.4.17.06.1.3. The Long Section on Ethics

23.4.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.17.2This 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. 23.4.17.3They refrain from such low lore, such wrong livelihood. 23.4.17.4This pertains to their ethics.

23.4.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.18.2This 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. 23.4.18.3They refrain from such low lore, such wrong livelihood. 23.4.18.4This pertains to their ethics.

23.4.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.19.2This 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. 23.4.19.3They refrain from such low lore, such wrong livelihood. 23.4.19.4This pertains to their ethics.

23.4.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.20.2This 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. 23.4.20.3They refrain from such low lore, such wrong livelihood. 23.4.20.4This pertains to their ethics.

23.4.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.21.2This 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. 23.4.21.3They refrain from such low lore, such wrong livelihood. 23.4.21.4This pertains to their ethics.

23.4.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.22.2This 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. 23.4.22.3They refrain from such low lore, such wrong livelihood. 23.4.22.4This pertains to their ethics.

23.4.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.23.2This 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. 23.4.23.3They refrain from such low lore, such wrong livelihood. 23.4.23.4This pertains to their ethics.

23.4.24.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 23.4.24.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 23.4.24.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 23.4.24.4When 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. 23.5That’s how a mendicant is accomplished in ethics. 23.6This, brahmin, is that ethical conduct.

23.6.1.6The longer section on ethics is finished.

23.6.2.0.16.2. Immersion

23.6.2.0.26.2.1. Sense Restraint

23.6.2.1And 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. 23.6.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 23.6.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 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. 23.6.2.4When they hear a sound with their ears … 23.6.2.5When they smell an odor with their nose … 23.6.2.6When they taste a flavor with their tongue … 23.6.2.7When they feel a touch with their body … 23.6.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 23.6.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 23.6.2.10When 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. 23.6.2.11That’s how a mendicant guards the sense doors.

23.6.3.06.2.2. Mindfulness and Situational Awareness

23.6.3.1And 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. 23.6.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. 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. 23.6.3.3That’s how a mendicant has mindfulness and situational awareness.

23.6.4.06.2.3. Contentment

23.6.4.1And how is a mendicant content? 23.6.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 23.6.4.3They’re like a bird: wherever it flies, wings are its only burden. 23.6.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 23.6.4.5That’s how a mendicant is content.

23.6.5.06.2.4. Giving Up the Hindrances

23.6.5.1When 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. 23.6.5.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 23.6.5.3After 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”.

23.6.6.1Giving 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. 23.6.6.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 23.6.6.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 23.6.6.4Giving 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. 23.6.6.5Giving 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.

23.6.7.1Suppose 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. 23.6.7.2and his efforts proved successful. 23.6.7.3He would pay off the original loan and have enough left over to support his partner. 23.6.7.4Thinking about this, 23.6.7.5[…]23.6.7.6[…]23.6.7.7[…]23.6.7.8he’d be filled with joy and happiness.

23.6.8.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 23.6.8.2But after some time they’d recover from that illness, and regain their appetite and their strength. 23.6.8.3Thinking about this, 23.6.8.4[…]23.6.8.5[…]23.6.8.6[…]23.6.8.7[…]23.6.8.8they’d be filled with joy and happiness.

23.6.9.1Suppose a person was imprisoned in a jail. 23.6.9.2But after some time they were released from jail, safe and sound, with no loss of wealth. 23.6.9.3Thinking about this, 23.6.9.4[…]23.6.9.5[…]23.6.9.6they’d be filled with joy and happiness.

23.6.10.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 23.6.10.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 23.6.10.3Thinking about this, 23.6.10.4[…]23.6.10.5[…]23.6.10.6they’d be filled with joy and happiness.

23.6.11.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 23.6.11.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 23.6.11.3Thinking about this, 23.6.11.4[…]23.6.11.5[…]23.6.11.6they’d be filled with joy and happiness.

23.6.12.1In 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”.

23.6.12.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 23.6.12.3[…]

23.6.12.4Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation.

23.6.13.06.2.5. First Absorption

23.7Quite 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. 23.7.1.2They 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).

23.7.2.1It’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.” 23.7.2.2In 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. 23.7.2.3This pertains to their wisdom.

23.7.3.06.2.6. Second Absorption

23.8Furthermore, 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. 23.8.1.2They 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.

23.8.2.1It’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. 23.8.2.2But 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.

23.8.2.3In 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. 23.8.2.4This pertains to their wisdom.

23.8.3.06.2.7. Third Absorption

23.9Furthermore, 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. 23.9.1.2They 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.

23.9.2.1It’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. 23.9.2.2In 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. 23.9.2.3This pertains to their wisdom.

23.9.3.06.2.8. Fourth Absorption

23.10Furthermore, 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. 23.10.1.2They 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.

23.10.2.1It’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. 23.10.2.2In 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. 23.10.2.3This pertains to their wisdom.

23.10.3.0.16.3. The Eight Knowledges

23.10.3.0.26.3.1. Knowledge and Vision

23.11When 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). 23.11.1.2They understand: 23.11.1.3‘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. 23.11.1.4And 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.

23.11.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 23.11.2.2And 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. 23.11.2.3And a person with clear eyes were to take it in their hand and check it: 23.11.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 23.11.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

23.11.2.6In 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. 23.11.2.7[…]23.11.2.8[…]23.11.2.9[…]23.12This pertains to their wisdom.

23.12.1.06.3.2. Mind-Made Body

23.12.1.1When 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. 23.12.1.2From 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.

23.12.2.1Suppose a person was to draw a reed out from its sheath. 23.12.2.2They’d think: 23.12.2.3‘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.’ 23.12.2.4Or suppose a person was to draw a sword out from its scabbard. 23.12.2.5They’d think: 23.12.2.6‘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.’ 23.12.2.7Or suppose a person was to draw a snake out from its slough. 23.12.2.8They’d think: 23.12.2.9‘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.’

23.12.2.10In 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. 23.12.2.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 23.12.2.12This pertains to their wisdom.

23.12.3.06.3.3. Psychic Powers

23.12.3.1When 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. 23.12.3.2They 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.

23.12.4.1Suppose 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. 23.12.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 23.12.4.3Or 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.

23.12.4.4In 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. 23.12.4.5[…]23.12.4.6This pertains to their wisdom.

23.12.5.06.3.4. Clairaudience

23.12.5.1When 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. 23.12.5.2With 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.

23.12.6.1Suppose 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.

23.12.6.2In 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. 23.12.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 23.12.6.4This pertains to their wisdom.

23.12.7.06.3.5. encompassing the minds of Others

23.12.7.1When 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. 23.12.7.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 23.12.7.3They understand mind with greed as ‘mind with greed’, 23.12.7.4and mind without greed as ‘mind without greed’. 23.12.7.5They understand mind with hate … 23.12.7.6mind without hate … 23.12.7.7mind with delusion … 23.12.7.8mind without delusion … 23.12.7.9constricted mind … 23.12.7.10scattered mind … 23.12.7.11expansive mind … 23.12.7.12unexpansive mind … 23.12.7.13mind that is not supreme … 23.12.7.14mind that is supreme … 23.12.7.15immersed mind … 23.12.7.16unimmersed mind … 23.12.7.17freed mind … 23.12.7.18They understand unfreed mind as ‘unfreed mind’.

23.12.8.1Suppose 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. 23.12.8.2In 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. 23.12.8.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 23.12.8.4This pertains to their wisdom.

23.12.9.06.3.6. Recollection of Past Lives

23.12.9.1When 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. 23.12.9.2They 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.

23.12.10.1Suppose 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.

23.12.10.2In 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. 23.12.10.3[…]23.12.10.4This pertains to their wisdom.

23.12.11.06.3.7. Clairvoyance

23.12.11.1When 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. 23.12.11.2With 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).

23.12.12.1Suppose 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.

23.12.12.2In 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. 23.12.12.3[…]23.12.12.4This pertains to their wisdom.

23.12.13.06.3.8. Ending of Defilements

23.12.13.1When 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. 23.12.13.2They 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. 23.12.13.3They 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. 23.12.13.4Knowing 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. 23.12.13.5When 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. 23.13They 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.

23.13.1.1Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 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.

23.13.1.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 23.14This pertains to their wisdom. 23.15This, brahmin, is that wisdom.”

24.07. Soṇadaṇḍa Declares Himself a Lay Follower

24.1When he had spoken, Soṇadaṇḍa said to the Buddha, 24.2“Excellent, worthy Gotama! Excellent! 24.3As 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. 24.4I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 24.5From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. 24.6Would you and the mendicant Saṅgha please accept tomorrow’s meal from me?” 24.7The Buddha consented with silence.

24.8Then, knowing that the Buddha had consented, Soṇadaṇḍa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 24.9And when the night had passed Soṇadaṇḍa had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 24.10“It’s time, worthy Gotama, the meal is ready.” 25.1Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa together with the mendicant Saṅgha, where he sat on the seat spread out. 25.2Then Soṇadaṇḍa served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods.

26.1When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat to one side. 26.2Seated to one side he said to the Buddha: 26.3“Worthy Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that. 26.4And when you’re disparaged by the assembly, your reputation diminishes. 26.5When your reputation diminishes, your wealth also diminishes. 26.6But my wealth relies on my reputation. 26.7If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat. 26.8And if I undo my turban, please take it that I have bowed. 26.9And the worthy Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that. 26.10[…]26.11[…]26.12If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage. 26.13And if I lower my parasol, please take it that I have bowed.” Soṇadaṇḍa’s attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasāti. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha.

27.1Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left.

27.2[…]

1.01. Campeyyakabrāhmaṇagahapatikā

1.1Evaṁ me sutaṁ—1.2ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. 1.3Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.

1.4Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

2.1Assosuṁ kho campeyyakā brāhmaṇagahapatikā:

2.2“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 2.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 2.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. 2.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 2.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 2.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. 2.8Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.

3.1Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. 3.2Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. 3.3Disvā khattaṁ āmantesi: 3.4“kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?

3.5“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 3.6Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 3.7‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 3.8Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.

3.9“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi: 3.10‘soṇadaṇḍo, bho, brāhmaṇo evamāha—3.11āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

3.12“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca: 3.13“soṇadaṇḍo bho brāhmaṇo evamāha: 3.14‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

4.02. Soṇadaṇḍaguṇakathā

4.1Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. 4.2Assosuṁ kho te brāhmaṇā: 4.3“soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. 4.4Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 4.5“saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?

4.6“Evaṁ kho me, bho, hoti: 4.7‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

5.1“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami. 5.2Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. 5.3Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. 5.4Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.5samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

5.6Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 5.7Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.8samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

5.9Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe…

5.10Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…

5.11Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

5.12Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…

5.13Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

5.14Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…

5.15Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; 5.16samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…

5.17Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…

5.18Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…

5.19Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. 5.20Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. 5.21Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.22samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.

6.03. Buddhaguṇakathā

6.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:

6.2“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; 6.3na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. 6.4Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. 6.5Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; 6.6atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

6.7Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…

6.8Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…

6.9Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…

6.10Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…

6.11Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…

6.12Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…

6.13Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

6.14Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…

6.15Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…

6.16Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…

6.17Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…

6.18Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…

6.19Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…

6.20Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…

6.21Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 6.22‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

6.23Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…

6.24Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…

6.25Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…

6.26Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…

6.27Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…

6.28Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. 6.29Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…

6.30Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.31Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.32Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.33Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…

6.34Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…

6.35Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…

6.36Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 6.37Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. 6.38Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. 6.39Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; 6.40atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. 6.41Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. 6.42Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. 6.43Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. 6.44Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.

6.45Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 6.46“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.

6.47“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.

7.04. Soṇadaṇḍaparivitakka

7.1Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.

8.1Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: 8.2“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; 8.3tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 8.4‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 8.5‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. 8.6Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.7Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 8.8Yasoladdhā kho panamhākaṁ bhogā.

8.9Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; 8.10tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 8.11‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 8.12‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. 8.13Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.14Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 8.15Yasoladdhā kho panamhākaṁ bhogā.

8.16Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: 8.17‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti. 8.18Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.19Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, 8.20yasoladdhā kho panamhākaṁ bhogā”ti.

9.1Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 9.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 9.3Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

10.1Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: 10.2“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; 10.3tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 10.4‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 10.5‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. 10.6Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 10.7Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 10.8Yasoladdhā kho panamhākaṁ bhogā. 10.9Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; 10.10tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 10.11‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 10.12‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. 10.13Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 10.14Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 10.15Yasoladdhā kho panamhākaṁ bhogā. 10.16Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.

11.05. Brāhmaṇapaññatti

11.1Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: 11.2“vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. 11.3Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.

11.4Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca: 11.5“katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 11.6‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

12.1Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: 12.2“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: 12.3‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. 12.4Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti.

13.1Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: 13.2“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 13.3‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. 13.4Katamehi pañcahi? 13.5Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 13.6ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 13.7abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; 13.8sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; 13.9paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 13.10Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 13.11‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

14.1“Imesaṁ pana, brāhmaṇa, pañcannaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 14.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

14.3“Sakkā, bho gotama. 14.4Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. 14.5Kiñhi vaṇṇo karissati? 14.6Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 14.7ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 14.8sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; 14.9paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 14.10Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 14.11‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

15.1“Imesaṁ pana, brāhmaṇa, catunnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 15.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

15.3“Sakkā, bho gotama. 15.4Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. 15.5Kiñhi mantā karissanti? 15.6Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 15.7sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; 15.8paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 15.9Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 15.10‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

16.1“Imesaṁ pana, brāhmaṇa, tiṇṇaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 16.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

16.3“Sakkā, bho gotama. 16.4Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. 16.5Kiñhi jāti karissati? 16.6Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; 16.7paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 16.8Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 16.9‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

17.1Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 17.2“mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. 17.3Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.

18.1Atha kho bhagavā te brāhmaṇe etadavoca: 18.2“sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 18.3‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. 18.4Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 18.5‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.

19.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 19.2“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti. 19.3Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: 19.4“mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: 19.5‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti. 19.6Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.

20.1Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. 20.2Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: 20.3“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?

20.4“Evaṁ, bho”.

20.5“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. 20.6Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. 20.7Ahamassa mante vācetā. 20.8Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 20.9Ahamassa mātāpitaro jānāmi. 20.10Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? 20.11Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, 20.12paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 20.13Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 20.14‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

21.06. Sīlapaññākathā

21.1“Imesaṁ pana, brāhmaṇa, dvinnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā ekena aṅgena samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 21.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

21.3“No hidaṁ, bho gotama. 21.4Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ. 21.5Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 21.6Sīlavato paññā, paññavato sīlaṁ. 21.7Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. 21.8Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; 21.9evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. 21.10Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 21.11Sīlavato paññā, paññavato sīlaṁ. 21.12Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.

22.1“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ. 22.2Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 22.3Sīlavato paññā, paññavato sīlaṁ. 22.4Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. 22.5Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; 22.6evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. 22.7Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 22.8Sīlavato paññā, paññavato sīlaṁ. 22.9Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.

22.10Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? 22.11Katamā sā paññā”ti?

22.12“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. 22.13Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.

23.1“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.

23.2“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. 23.3Bhagavā etadavoca:

23.4“idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 23.4.1.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 23.4.1.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

23.4.2.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 23.4.2.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 23.4.2.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 23.4.2.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 23.4.2.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 23.4.2.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

23.4.2.7So 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.

23.4.3.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

23.4.4.0.16.1. Sīla

23.4.4.0.26.1.1. Cūḷasīla

23.4.4.1Kathañca, brāhmaṇa, bhikkhu sīlasampanno hoti? 23.4.4.2Idha, brāhmaṇa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 23.4.4.3Idampissa hoti sīlasmiṁ.

23.4.4.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 23.4.4.5Idampissa hoti sīlasmiṁ.

23.4.4.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 23.4.4.7Idampissa hoti sīlasmiṁ.

23.4.5.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 23.4.5.2Idampissa hoti sīlasmiṁ.

23.4.5.3Pisuṇaṁ 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. 23.4.5.4Idampissa hoti sīlasmiṁ.

23.4.5.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 23.4.5.6Idampissa hoti sīlasmiṁ.

23.4.5.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 23.4.5.8Idampissa hoti sīlasmiṁ.

23.4.6.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 23.4.6.2ekabhattiko hoti rattūparato virato vikālabhojanā. 23.4.6.3Naccagītavāditavisūkadassanā paṭivirato hoti. 23.4.6.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 23.4.6.5Uccāsayanamahāsayanā paṭivirato hoti. 23.4.6.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 23.4.6.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 23.4.6.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 23.4.6.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 23.4.6.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 23.4.6.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 23.4.6.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 23.4.6.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 23.4.6.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 23.4.6.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4.6.16Kayavikkayā paṭivirato hoti. 23.4.6.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 23.4.6.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 23.4.6.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 23.4.6.20Idampissa hoti sīlasmiṁ.

23.4.6.21Cūḷasīlaṁ niṭṭhitaṁ.

23.4.7.06.1.2. Majjhimasīla

23.4.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 23.4.7.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 23.4.7.3Idampissa hoti sīlasmiṁ.

23.4.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 23.4.8.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 23.4.8.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 23.4.8.4Idampissa hoti sīlasmiṁ.

23.4.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 23.4.9.2Seyyathidaṁ—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 23.4.9.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 23.4.9.4Idampissa hoti sīlasmiṁ.

23.4.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 23.4.10.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 23.4.10.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 23.4.10.4Idampissa hoti sīlasmiṁ.

23.4.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 23.4.11.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 23.4.11.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 23.4.11.4Idampissa hoti sīlasmiṁ.

23.4.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 23.4.12.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 23.4.12.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 23.4.12.4Idampissa hoti sīlasmiṁ.

23.4.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 23.4.13.2Seyyathidaṁ—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 23.4.13.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 23.4.13.4Idampissa hoti sīlasmiṁ.

23.4.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 23.4.14.2Seyyathidaṁ—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 23.4.14.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 23.4.14.4Idampissa hoti sīlasmiṁ.

23.4.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 23.4.15.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 23.4.15.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4.15.4Idampissa hoti sīlasmiṁ.

23.4.16.1Yathā 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. 23.4.16.2Idampissa hoti sīlasmiṁ.

23.4.16.3Majjhimasīlaṁ niṭṭhitaṁ.

23.4.17.06.1.3. Mahāsīla

23.4.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.17.2Seyyathidaṁ—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 23.4.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.17.4Idampissa hoti sīlasmiṁ.

23.4.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.18.2Seyyathidaṁ—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 23.4.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.18.4Idampissa hoti sīlasmiṁ.

23.4.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.19.2Seyyathidaṁ—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 23.4.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.19.4Idampissa hoti sīlasmiṁ.

23.4.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.20.2Seyyathidaṁ—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 23.4.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.20.4Idampissa hoti sīlasmiṁ.

23.4.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.21.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 23.4.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.21.4Idampissa hoti sīlasmiṁ.

23.4.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.22.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 23.4.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.22.4Idampissa hoti sīlasmiṁ.

23.4.23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.23.2Seyyathidaṁ—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 23.4.23.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.23.4Idampissa hoti sīlasmiṁ.

23.4.24.1Sa kho so, brāhmaṇa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 23.4.24.2Seyyathāpi, brāhmaṇa, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 23.4.24.3evameva kho, brāhmaṇa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 23.4.24.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 23.5Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. 23.6Idaṁ kho taṁ, brāhmaṇa, sīlaṁ …pe…

23.6.1.6Mahāsīlaṁ niṭṭhitaṁ.

23.6.2.0.16.2. Samādhi

23.6.2.0.26.2.1. Indriyasaṁvara

23.6.2.1Kathañca, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti? 23.6.2.2Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 23.6.2.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 23.6.2.4Sotena saddaṁ sutvā …pe… 23.6.2.5ghānena gandhaṁ ghāyitvā …pe… 23.6.2.6jivhāya rasaṁ sāyitvā …pe… 23.6.2.7kāyena phoṭṭhabbaṁ phusitvā …pe… 23.6.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 23.6.2.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 23.6.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 23.6.2.11Evaṁ kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti.

23.6.3.06.2.2. Satisampajañña

23.6.3.1Kathañca, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti? 23.6.3.2Idha, brāhmaṇa, 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. 23.6.3.3Evaṁ kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti.

23.6.4.06.2.3. Santosa

23.6.4.1Kathañca, brāhmaṇa, bhikkhu santuṭṭho hoti? 23.6.4.2Idha, brāhmaṇa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 23.6.4.3Seyyathāpi, brāhmaṇa, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 23.6.4.4evameva kho, brāhmaṇa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 23.6.4.5Evaṁ kho, brāhmaṇa, bhikkhu santuṭṭho hoti.

23.6.5.06.2.4. Nīvaraṇappahāna

23.6.5.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 23.6.5.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 23.6.5.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

23.6.6.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 23.6.6.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 23.6.6.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 23.6.6.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 23.6.6.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

23.6.7.1Seyyathāpi, brāhmaṇa, puriso iṇaṁ ādāya kammante payojeyya. 23.6.7.2Tassa te kammantā samijjheyyuṁ. 23.6.7.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 23.6.7.4Tassa evamassa: 23.6.7.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 23.6.7.6Tassa me te kammantā samijjhiṁsu. 23.6.7.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 23.6.7.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.8.1Seyyathāpi, brāhmaṇa, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 23.6.8.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 23.6.8.3Tassa evamassa: 23.6.8.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 23.6.8.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 23.6.8.6Somhi etarahi tamhā ābādhā mutto; 23.6.8.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 23.6.8.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.9.1Seyyathāpi, brāhmaṇa, puriso bandhanāgāre baddho assa. 23.6.9.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 23.6.9.3Tassa evamassa: 23.6.9.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 23.6.9.5Natthi ca me kiñci bhogānaṁ vayo’ti. 23.6.9.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.10.1Seyyathāpi, brāhmaṇa, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 23.6.10.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 23.6.10.3Tassa evamassa: 23.6.10.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 23.6.10.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 23.6.10.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.11.1Seyyathāpi, brāhmaṇa, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 23.6.11.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 23.6.11.3Tassa evamassa: 23.6.11.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 23.6.11.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 23.6.11.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.12.1Evameva kho, brāhmaṇa, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

23.6.12.2Seyyathāpi, brāhmaṇa, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 23.6.12.3evameva kho, brāhmaṇa, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

23.6.12.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

23.6.13.06.2.5. Paṭhamajhāna

23.7So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 23.7.1.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

23.7.2.1Seyyathāpi, brāhmaṇa, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 23.7.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 23.7.2.3Idampissa hoti paññāya

23.7.3.06.2.6. Dutiyajhāna

23.8Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 23.8.1.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

23.8.2.1Seyyathāpi, brāhmaṇa, 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. 23.8.2.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

23.8.2.3Evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 23.8.2.4Idampissa hoti paññāya

23.8.3.06.2.7. Tatiyajhāna

23.9Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 23.9.1.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

23.9.2.1Seyyathāpi, brāhmaṇa, 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; 23.9.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 23.9.2.3Idampissa hoti paññāya

23.9.3.06.2.8. Catutthajhāna

23.10Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 23.10.1.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

23.10.2.1Seyyathāpi, brāhmaṇa, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 23.10.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 23.10.2.3Idampissa hoti paññāya

23.10.3.0.16.3. Aṭṭhañāṇa

23.10.3.0.26.3.1. Vipassanāñāṇa

23.11So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 23.11.1.2So evaṁ pajānāti: 23.11.1.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 23.11.1.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

23.11.2.1Seyyathāpi, brāhmaṇa, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 23.11.2.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 23.11.2.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 23.11.2.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 23.11.2.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

23.11.2.6Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 23.11.2.7So evaṁ pajānāti: 23.11.2.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 23.11.2.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 23.12Idampissa hoti paññāya

23.12.1.06.3.2. Manomayiddhiñāṇa

23.12.1.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 23.12.1.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

23.12.2.1Seyyathāpi, brāhmaṇa, puriso muñjamhā īsikaṁ pavāheyya. 23.12.2.2Tassa evamassa: 23.12.2.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 23.12.2.4Seyyathā vā pana, brāhmaṇa, puriso asiṁ kosiyā pavāheyya. 23.12.2.5Tassa evamassa: 23.12.2.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 23.12.2.7Seyyathā vā pana, brāhmaṇa, puriso ahiṁ karaṇḍā uddhareyya. 23.12.2.8Tassa evamassa: 23.12.2.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

23.12.2.10Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 23.12.2.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 23.12.2.12Idampissa hoti paññāya

23.12.3.06.3.3. Iddhividhañāṇa

23.12.3.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 23.12.3.2So 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.

23.12.4.1Seyyathāpi, brāhmaṇa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 23.12.4.2Seyyathā vā pana, brāhmaṇa, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 23.12.4.3Seyyathā vā pana, brāhmaṇa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

23.12.4.4Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 23.12.4.5So 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. 23.12.4.6Idampissa hoti paññāya

23.12.5.06.3.4. Dibbasotañāṇa

23.12.5.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 23.12.5.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

23.12.6.1Seyyathāpi, brāhmaṇa, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

23.12.6.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 23.12.6.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 23.12.6.4Idampissa hoti paññāya

23.12.7.06.3.5. Cetopariyañāṇa

23.12.7.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.7.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—23.12.7.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 23.12.7.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 23.12.7.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 23.12.7.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 23.12.7.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 23.12.7.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 23.12.7.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 23.12.7.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 23.12.7.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 23.12.7.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 23.12.7.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 23.12.7.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 23.12.7.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 23.12.7.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 23.12.7.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 23.12.7.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

23.12.8.1Seyyathāpi, brāhmaṇa, 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; 23.12.8.2evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.8.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—23.12.8.4Idampissa hoti paññāya

23.12.9.06.3.6. Pubbenivāsānussatiñāṇa

23.12.9.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.9.2So 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.

23.12.10.1Seyyathāpi, brāhmaṇa, 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.

23.12.10.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.10.3So 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. 23.12.10.4Idampissa hoti paññāya

23.12.11.06.3.7. Dibbacakkhuñāṇa

23.12.11.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.11.2So 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.

23.12.12.1Seyyathāpi, brāhmaṇa, 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.

23.12.12.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.12.3So 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. 23.12.12.4Idampissa hoti paññāya

23.12.13.06.3.8. Āsavakkhayañāṇa

23.12.13.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.13.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 23.12.13.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 23.12.13.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 23.12.13.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 23.13‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

23.13.1.1Seyyathāpi, brāhmaṇa, 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.

23.13.1.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.14Idampissa hoti paññāya 23.15ayaṁ kho sā, brāhmaṇa, paññā”ti.

24.07. Soṇadaṇḍaupāsakattapaṭivedanā

24.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 24.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 24.3Seyyathāpi, 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. 24.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. 24.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. 24.6Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 24.7Adhivāsesi bhagavā tuṇhībhāvena.

24.8Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 24.9Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 24.10“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. 25.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 25.2Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

26.1Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. 26.2Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 26.3“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. 26.4Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. 26.5Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 26.6Yasoladdhā kho panamhākaṁ bhogā. 26.7Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. 26.8Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. 26.9Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. 26.10Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 26.11Yasoladdhā kho panamhākaṁ bhogā. 26.12Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. 26.13Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.

27.1Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.

27.2Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ.

1.01. The Brahmins and Householders of Campā 1.01. Campeyyakabrāhmaṇagahapatikā

1.1So I have heard. This sutta shows how the conversion of Pokkharasāti in DN 3 affected the brahmins as far away as Campā. 1.1Evaṁ me sutaṁ—1.2At one time the Buddha was wandering in the land of the Aṅgas together with a large Saṅgha of five hundred mendicants when he arrived at Campā, Campā is modern Champapuri near Bhagalpur in Bihar state, not far from West Bengal. It is near the eastern-most reach of the Buddha’s journeys. Campā was the capital of Aṅga, one of the sixteen “great nations” (mahājanapadā). It was a flourishing trade center at which Northern Black Polished Ware has been found, and became a sacred city for the Jains. 1.2ekaṁ samayaṁ bhagavā aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi yena campā tadavasari. 1.3where he stayed by the banks of the Gaggarā Lotus Pond. Gaggarā, an onomatopoeic reduplication (“gargle”), is the name of a number of rivers and whirlpools in Sanskrit (cp. the modern Ghaggar River in north-west India). 1.3Tatra sudaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre.

1.4Now at that time the brahmin Soṇadaṇḍa was living in Campā. It was a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. Here we see how the endowment of brahmadeyya helped the king of Magadha establish his influence over the Aṅgas. 1.4Tena kho pana samayena soṇadaṇḍo brāhmaṇo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ raññā māgadhena seniyena bimbisārena dinnaṁ rājadāyaṁ brahmadeyyaṁ.

2.1The brahmins and householders of Campā heard: “Householders” (gahapati) is literal; it means land owners. Thus the “brahmins and householders” (not “brahmin householders”) were the wealthy class. 2.1Assosuṁ kho campeyyakā brāhmaṇagahapatikā:

2.2“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond. 2.2“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 2.3He has this good reputation: 2.3Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 2.4‘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.’ 2.4‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. 2.5He 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. 2.5So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 2.6He 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. 2.6So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. 2.7It’s good to see such perfected ones.” 2.7Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. 2.8Then, exiting Campā, they formed into companies and headed to the Gaggarā Lotus Pond. 2.8Atha kho campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamanti.

3.1Now at that time the brahmin Soṇadaṇḍa had retired to the upper floor of his stilt longhouse for his midday nap. 3.1Tena kho pana samayena soṇadaṇḍo brāhmaṇo uparipāsāde divāseyyaṁ upagato hoti. 3.2He saw the brahmins and householders heading for the lotus pond, 3.2Addasā kho soṇadaṇḍo brāhmaṇo campeyyake brāhmaṇagahapatike campāya nikkhamitvā saṅghasaṅghī gaṇībhūte yena gaggarā pokkharaṇī tenupasaṅkamante. 3.3and addressed his butler, 3.3Disvā khattaṁ āmantesi: 3.4“My butler, why are the brahmins and householders headed for the Gaggarā Lotus Pond?” 3.4“kiṁ nu kho, bho khatte, campeyyakā brāhmaṇagahapatikā campāya nikkhamitvā saṅghasaṅghī gaṇībhūtā yena gaggarā pokkharaṇī tenupasaṅkamantī”ti?

3.5“The ascetic Gotama has arrived at Campā and is staying on the banks of the Gaggarā Lotus Pond. 3.5“Atthi kho, bho, samaṇo gotamo sakyaputto sakyakulā pabbajito aṅgesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 3.6He has this good reputation: 3.6Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 3.7‘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.’ 3.7‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. 3.8They’re going to see that worthy Gotama.” 3.8Tamete bhavantaṁ gotamaṁ dassanāya upasaṅkamantī”ti.

3.9“Well then, go to the brahmins and householders and say to them: 3.9“Tena hi, bho khatte, yena campeyyakā brāhmaṇagahapatikā tenupasaṅkama, upasaṅkamitvā campeyyake brāhmaṇagahapatike evaṁ vadehi: 3.10‘Sirs, the brahmin Soṇadaṇḍa asks 3.10‘soṇadaṇḍo, bho, brāhmaṇo evamāha—3.11you to wait, as he will also go to see the ascetic Gotama.’” 3.11āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

3.12“Yes, worthy sir,” replied the butler, and did as he was asked. 3.12“Evaṁ, bho”ti kho so khattā soṇadaṇḍassa brāhmaṇassa paṭissutvā yena campeyyakā brāhmaṇagahapatikā tenupasaṅkami; upasaṅkamitvā campeyyake brāhmaṇagahapatike etadavoca: 3.13[…]3.13“soṇadaṇḍo bho brāhmaṇo evamāha: 3.14[…]3.14‘āgamentu kira bhavanto, soṇadaṇḍopi brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī’”ti.

4.02. The Qualities of Soṇadaṇḍa 4.02. Soṇadaṇḍaguṇakathā

4.1Now at that time around five hundred brahmins from abroad were residing in Campā on some business. 4.1Tena kho pana samayena nānāverajjakānaṁ brāhmaṇānaṁ pañcamattāni brāhmaṇasatāni campāyaṁ paṭivasanti kenacideva karaṇīyena. 4.2They heard that 4.2Assosuṁ kho te brāhmaṇā: 4.3the brahmin Soṇadaṇḍa was going to see the ascetic Gotama. 4.3“soṇadaṇḍo kira brāhmaṇo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti. 4.4They approached Soṇadaṇḍa and said to him, 4.4Atha kho te brāhmaṇā yena soṇadaṇḍo brāhmaṇo tenupasaṅkamiṁsu; upasaṅkamitvā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 4.5“Is it really true that you are going to see the ascetic Gotama?” 4.5“saccaṁ kira bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissatī”ti?

4.6“Yes, gentlemen, it is true.” 4.6“Evaṁ kho me, bho, hoti: 4.7[…]4.7‘ahampi samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmī’”ti.

5.1“Please don’t, worthy Soṇadaṇḍa! 5.1“Mā bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkami. 5.2It’s not appropriate for you to go to see the ascetic Gotama. Both the repetition below and the parallel at MN 95:8.3 include the phrase “it’s appropriate that he comes to see you”. It may have been omitted here by mistake. 5.2Na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ. 5.3For if you do so, your reputation will diminish and his will increase. 5.3Sace bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamissati, bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati. 5.4For this reason it’s not appropriate for you to go to see the ascetic Gotama; 5.4Yampi bhoto soṇadaṇḍassa yaso hāyissati, samaṇassa gotamassa yaso abhivaḍḍhissati, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.5it’s appropriate that he comes to see you. 5.5samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

5.6You are well born on both your mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. Jātivāda is sometimes translated as “doctrine of birth”, but the context here shows this cannot be the case. It refers to the genealogical records of the family lineage. 5.6Bhavañhi soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 5.7For this reason it’s not appropriate for you to go to see the ascetic Gotama; 5.7Yampi bhavaṁ soṇadaṇḍo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.8it’s appropriate that he comes to see you. 5.8samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamituṁ.

5.9You’re rich, affluent, and wealthy. … 5.9Bhavañhi soṇadaṇḍo aḍḍho mahaddhano mahābhogo …pe…

5.10You recite and remember the hymns, and have mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. You know them word-by-word, and their grammar. You are well versed in cosmology and the marks of a great man. … 5.10Bhavañhi soṇadaṇḍo ajjhāyako mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo, lokāyatamahāpurisalakkhaṇesu anavayo …pe…

5.11You are attractive, good-looking, lovely, of surpassing beauty. You have divine looks and lustre, remarkable to behold. … Brahmavarcasa (“divine lustre”) commonly describes a spiritual or ethereal beauty due to ritual (Śatapatha Brāhmaṇa 13.1.9, 2.3.1, 4.1.1), or simply the healthy glow from time in the sun, which if overdone leads to sunburn (eg. Taittirīya Saṁhita 2.10.2). Brahmavarṇa (“divine looks”), on the other hand, seems unknown in the Vedic tradition. | For Mahāsaṅgīti vacchasī read vaccasī (Sanskrit varcasin), “possessing lustre”. 5.11Bhavañhi soṇadaṇḍo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya …pe…

5.12You are ethical, mature in ethical conduct. … 5.12Bhavañhi soṇadaṇḍo sīlavā vuddhasīlī vuddhasīlena samannāgato …pe…

5.13You’re a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … 5.13Bhavañhi soṇadaṇḍo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

5.14You tutor the tutors of many, and teach three hundred young students to recite the hymns. Many students come from various districts and countries for the sake of the hymns, wishing to learn the hymns. … Notice that the royal endowment was not just for a luxury residence, it was the site of a major international college. Kings invested in education. 5.14Bhavañhi soṇadaṇḍo bahūnaṁ ācariyapācariyo tīṇi māṇavakasatāni mante vāceti. Bahū kho pana nānādisā nānājanapadā māṇavakā āgacchanti bhoto soṇadaṇḍassa santike mantatthikā mante adhiyitukāmā …pe…

5.15You’re old, elderly and senior, advanced in years, and have reached the final stage of life. 5.15Bhavañhi soṇadaṇḍo jiṇṇo vuddho mahallako addhagato vayoanuppatto; 5.16The ascetic Gotama is young, and has newly gone forth. … 5.16samaṇo gotamo taruṇo ceva taruṇapabbajito ca …pe…

5.17You’re honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … 5.17Bhavañhi soṇadaṇḍo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…

5.18and the brahmin Pokkharasāti. … 5.18Bhavañhi soṇadaṇḍo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…

5.19You live in Campā, a crown property given by King Seniya Bimbisāra of Magadha, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin. 5.19Bhavañhi soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. 5.20[…]5.20Yampi bhavaṁ soṇadaṇḍo campaṁ ajjhāvasati sattussadaṁ satiṇakaṭṭhodakaṁ sadhaññaṁ rājabhoggaṁ, raññā māgadhena seniyena bimbisārena dinnaṁ, rājadāyaṁ brahmadeyyaṁ. 5.21For this reason, too, it’s not appropriate for you to go to see the ascetic Gotama; 5.21Imināpaṅgena na arahati bhavaṁ soṇadaṇḍo samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ; 5.22it’s appropriate that he comes to see you.” 5.22samaṇo tveva gotamo arahati bhavantaṁ soṇadaṇḍaṁ dassanāya upasaṅkamitun”ti.

6.03. The Qualities of the Buddha 6.03. Buddhaguṇakathā

6.1When they had spoken, Soṇadaṇḍa said to those brahmins: 6.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca:

6.2“Well then, gentlemen, listen to why it’s appropriate for me to go to see the ascetic Gotama, 6.2“Tena hi, bho, mamapi suṇātha, yathā mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ; 6.3and it’s not appropriate for him to come to see me. 6.3na tveva arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. 6.4He is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 6.4Samaṇo khalu, bho, gotamo ubhato sujāto mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena. 6.5For this reason it’s not appropriate for the ascetic Gotama to come to see me; 6.5Yampi, bho, samaṇo gotamo ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā, akkhitto anupakkuṭṭho jātivādena, imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ; 6.6rather, it’s appropriate for me to go to see him. 6.6atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ.

6.7When he went forth he abandoned a large family circle. … 6.7Samaṇo khalu, bho, gotamo mahantaṁ ñātisaṅghaṁ ohāya pabbajito …pe…

6.8When he went forth he abandoned abundant gold, both coined and uncoined, stored above and below ground. … 6.8Samaṇo khalu, bho, gotamo pahūtaṁ hiraññasuvaṇṇaṁ ohāya pabbajito bhūmigatañca vehāsaṭṭhaṁ ca …pe…

6.9He went forth from the lay life to homelessness while still a youth, young, with pristine black hair, blessed with youth, in the prime of life. … 6.9Samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā agārasmā anagāriyaṁ pabbajito …pe…

6.10Though his mother and father wished otherwise, weeping with tearful faces, he shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. … Later tradition says that the young Siddhattha sneaked out of his home to avoid creating such a scene, but the early texts say he left despite his parents’ weeping. 6.10Samaṇo khalu, bho, gotamo akāmakānaṁ mātāpitūnaṁ assumukhānaṁ rudantānaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito …pe…

6.11He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. … 6.11Samaṇo khalu, bho, gotamo abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, brahmavaṇṇī, brahmavacchasī, akhuddāvakāso dassanāya …pe…

6.12He is ethical, possessing ethical conduct that is noble and skillful. … 6.12Samaṇo khalu, bho, gotamo sīlavā ariyasīlī kusalasīlī kusalasīlena samannāgato …pe…

6.13He’s a good speaker who enunciates well, with a polished, clear, and articulate voice that expresses the meaning. … 6.13Samaṇo khalu, bho, gotamo kalyāṇavāco kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā …pe…

6.14He’s a tutor of tutors. … 6.14Samaṇo khalu, bho, gotamo bahūnaṁ ācariyapācariyo …pe…

6.15He has ended sensual desire, and is rid of caprice. … 6.15Samaṇo khalu, bho, gotamo khīṇakāmarāgo vigatacāpallo …pe…

6.16He teaches the efficacy of deeds and action. He doesn’t wish any harm upon the community of brahmins. … In contrast with some of the other ascetics in DN 2. 6.16Samaṇo khalu, bho, gotamo kammavādī kiriyavādī apāpapurekkhāro brahmaññāya pajāya …pe…

6.17He went forth from an eminent family of unbroken aristocratic lineage. … 6.17Samaṇo khalu, bho, gotamo uccā kulā pabbajito asambhinnakhattiyakulā …pe…

6.18He went forth from a rich, affluent, and wealthy family. … 6.18Samaṇo khalu, bho, gotamo aḍḍhā kulā pabbajito mahaddhanā mahābhogā …pe…

6.19People come from distant lands and distant countries to question him. … 6.19Samaṇaṁ khalu, bho, gotamaṁ tiroraṭṭhā tirojanapadā pañhaṁ pucchituṁ āgacchanti …pe…

6.20Many thousands of deities have gone for refuge for life to him. … 6.20Samaṇaṁ khalu, bho, gotamaṁ anekāni devatāsahassāni pāṇehi saraṇaṁ gatāni …pe…

6.21He has this good reputation: 6.21Samaṇaṁ khalu, bho, gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: 6.22‘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.’ … 6.22‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti …pe…

6.23He has the thirty-two marks of a great man. … 6.23Samaṇo khalu, bho, gotamo dvattiṁsamahāpurisalakkhaṇehi samannāgato …pe…

6.24He is welcoming, congenial, polite, smiling, open, the first to speak. … This description is applied to the Buddha at DN 5:7.24, and to the corrupt but superficially charming monks Assaji and Punabbasuka at Bu Ss 13:1.3.4. 6.24Samaṇo khalu, bho, gotamo ehisvāgatavādī sakhilo sammodako abbhākuṭiko uttānamukho pubbabhāsī …pe…

6.25He’s honored, respected, revered, venerated, and esteemed by the four assemblies. … This would be the assemblies of aristocrats, brahmins, householders, and ascetics (AN 5.213:3.1), rather than the Buddha’s four assemblies of monks, nuns, laymen, and laywomen (AN 4.129). 6.25Samaṇo khalu, bho, gotamo catunnaṁ parisānaṁ sakkato garukato mānito pūjito apacito …pe…

6.26Many gods and humans are devoted to him. … 6.26Samaṇe khalu, bho, gotame bahū devā ca manussā ca abhippasannā …pe…

6.27While he is residing in a village or town, non-human entities do not harass them. … 6.27Samaṇo khalu, bho, gotamo yasmiṁ gāme vā nigame vā paṭivasati, na tasmiṁ gāme vā nigame vā amanussā manusse viheṭhenti …pe…

6.28He leads an order and a community, and tutors a community, and is said to be the best of the various religious founders. He didn’t come by his fame in the same ways as those other ascetics and brahmins. Titthakara, literally “ford-maker”, is a term restricted to those such as the Buddha who founded a religion, or Mahāvīra who was a major reformer on the same level as a founder. 6.28Samaṇo khalu, bho, gotamo saṅghī gaṇī gaṇācariyo puthutitthakarānaṁ aggamakkhāyati. Yathā kho pana, bho, etesaṁ samaṇabrāhmaṇānaṁ yathā vā tathā vā yaso samudāgacchati, na hevaṁ samaṇassa gotamassa yaso samudāgato. 6.29Rather, he came by his fame due to his supreme knowledge and conduct. … 6.29Atha kho anuttarāya vijjācaraṇasampadāya samaṇassa gotamassa yaso samudāgato …pe…

6.30King Seniya Bimbisāra of Magadha and his wives and children have gone for refuge for life to the ascetic Gotama. … Bimbisāra’s refuge is at Kd 1:22.11.4. 6.30Samaṇaṁ khalu, bho, gotamaṁ rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.31King Pasenadi of Kosala and his wives and children have gone for refuge for life to the ascetic Gotama. … Pasenadi’s refuge is at SN 3.1:14.5. 6.31Samaṇaṁ khalu, bho, gotamaṁ rājā pasenadi kosalo saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.32The brahmin Pokkharasāti and his wives and children have gone for refuge for life to the ascetic Gotama. … This sutta must have been before the events of DN 2, but after those of DN 3. 6.32Samaṇaṁ khalu, bho, gotamaṁ brāhmaṇo pokkharasāti saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṁ gato …pe…

6.33He’s honored, respected, revered, venerated, and esteemed by King Bimbisāra of Magadha … 6.33Samaṇo khalu, bho, gotamo rañño māgadhassa seniyassa bimbisārassa sakkato garukato mānito pūjito apacito …pe…

6.34King Pasenadi of Kosala … 6.34Samaṇo khalu, bho, gotamo rañño pasenadissa kosalassa sakkato garukato mānito pūjito apacito …pe…

6.35and the brahmin Pokkharasāti. 6.35Samaṇo khalu, bho, gotamo brāhmaṇassa pokkharasātissa sakkato garukato mānito pūjito apacito …pe…

6.36The ascetic Gotama has arrived at Campā and is staying at the Gaggarā Lotus Pond. 6.36Samaṇo khalu, bho, gotamo campaṁ anuppatto, campāyaṁ viharati gaggarāya pokkharaṇiyā tīre. 6.37Any ascetic or brahmin who comes to stay in our village district is our guest, 6.37Ye kho pana, bho, keci samaṇā vā brāhmaṇā vā amhākaṁ gāmakhettaṁ āgacchanti atithī no te honti. 6.38and should be honored and respected as such. 6.38Atithī kho panamhehi sakkātabbā garukātabbā mānetabbā pūjetabbā apacetabbā. 6.39[…]6.39Yampi, bho, samaṇo gotamo campaṁ anuppatto campāyaṁ viharati gaggarāya pokkharaṇiyā tīre, atithimhākaṁ samaṇo gotamo; 6.40[…]6.40atithi kho panamhehi sakkātabbo garukātabbo mānetabbo pūjetabbo apacetabbo. 6.41For this reason, too, it’s not appropriate for the worthy Gotama to come to see me; 6.41Imināpaṅgena na arahati so bhavaṁ gotamo amhākaṁ dassanāya upasaṅkamituṁ. 6.42rather, it’s appropriate for me to go to see him. 6.42Atha kho mayameva arahāma taṁ bhavantaṁ gotamaṁ dassanāya upasaṅkamituṁ. 6.43This is the extent of the worthy Gotama’s praise that I have memorized. But his praises are not confined to this, 6.43Ettake kho ahaṁ, bho, tassa bhoto gotamassa vaṇṇe pariyāpuṇāmi, no ca kho so bhavaṁ gotamo ettakavaṇṇo. 6.44for the praise of the worthy Gotama is limitless.” 6.44Aparimāṇavaṇṇo hi so bhavaṁ gotamo”ti.

6.45When he had spoken, those brahmins said to him, 6.45Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 6.46“According to Soṇadaṇḍa’s praises, if the worthy Gotama were staying within a hundred leagues, it’d be worthwhile for a faithful gentleman to go to see him, even if he had to carry his own provisions in a knapsack.” “Knapsack” is puṭosa, where puṭa is “bag” and osa is “food” (Sanskrit avasa). The compound is a dative-dependent tappurisa with reversal of the usual order, yielding the sense “bag for food”. 6.46“yathā kho bhavaṁ soṇadaṇḍo samaṇassa gotamassa vaṇṇe bhāsati ito cepi so bhavaṁ gotamo yojanasate viharati, alameva saddhena kulaputtena dassanāya upasaṅkamituṁ api puṭosenā”ti.

6.47“Well then, gentlemen, let’s all go to see the ascetic Gotama.” 6.47“Tena hi, bho, sabbeva mayaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissāmā”ti.

7.04. Soṇadaṇḍa Has Second Thoughts 7.04. Soṇadaṇḍaparivitakka

7.1Then Soṇadaṇḍa together with a large group of brahmins went to see the Buddha. 7.1Atha kho soṇadaṇḍo brāhmaṇo mahatā brāhmaṇagaṇena saddhiṁ yena gaggarā pokkharaṇī tenupasaṅkami.

8.1But as he reached the far side of the forest, this thought came to mind, 8.1Atha kho soṇadaṇḍassa brāhmaṇassa tirovanasaṇḍagatassa evaṁ cetaso parivitakko udapādi: 8.2“Suppose I was to ask the ascetic Gotama a question. 8.2“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; 8.3He might say to me: 8.3tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 8.4‘Brahmin, you shouldn’t ask your question like that. This is how you should ask it.’ And the assembly might disparage me for that: 8.4‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 8.5‘Soṇadaṇḍa is foolish and incompetent. He’s not able to ask the ascetic Gotama a rational question.’ Even before he meets him, Soṇadaṇḍa has extensive knowledge of the Buddha and faith in him. It’s also notable how Soṇadaṇḍa gives Pokkharasāti a special status. Perhaps Pokkharasāti told Soṇadaṇḍa of the encounter with Ambaṭṭha in DN 3, which would explain his hesitation. | Note the use of the term yoniso here, which I render “rational”. The basic meaning of the term is “womb, source”, and it is used to mean “with reason”, which here has the sense “pertinent, relevant”. 8.5‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. 8.6And when you’re disparaged by the assembly, your reputation diminishes. 8.6Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.7When your reputation diminishes, your wealth also diminishes. 8.7Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 8.8But my wealth relies on my reputation. 8.8Yasoladdhā kho panamhākaṁ bhogā.

8.9Or if the ascetic Gotama asks me a question, I might not satisfy him with my answer. 8.9Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; 8.10He might say to me: 8.10tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 8.11‘Brahmin, you shouldn’t answer the question like that. This is how you should answer it.’ And the assembly might disparage me for that: 8.11‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 8.12‘Soṇadaṇḍa is foolish and incompetent. He’s not able to satisfy the ascetic Gotama’s mind with his answer.’ 8.12‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. 8.13And when you’re disparaged by the assembly, your reputation diminishes. 8.13Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.14When your reputation diminishes, your wealth also diminishes. 8.14Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 8.15But my wealth relies on my reputation. 8.15Yasoladdhā kho panamhākaṁ bhogā.

8.16On the other hand, if I were to turn back after having come so far without having seen the ascetic Gotama, the assembly might disparage me for that: 8.16Ahañceva kho pana evaṁ samīpagato samāno adisvāva samaṇaṁ gotamaṁ nivatteyyaṁ, tena maṁ ayaṁ parisā paribhaveyya: 8.17‘Soṇadaṇḍa is foolish and incompetent. He’s stuck-up and scared. He doesn’t dare to go and see the ascetic Gotama. For how on earth can he turn back after having come so far without having seen the ascetic Gotama!’ 8.17‘bālo soṇadaṇḍo brāhmaṇo abyatto mānathaddho bhīto ca, no visahati samaṇaṁ gotamaṁ dassanāya upasaṅkamituṁ, kathañhi nāma evaṁ samīpagato samāno adisvā samaṇaṁ gotamaṁ nivattissatī’ti. 8.18And when you’re disparaged by the assembly, your reputation diminishes. 8.18Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 8.19When your reputation diminishes, your wealth also diminishes. 8.19Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ, 8.20But my wealth relies on my reputation.” 8.20yasoladdhā kho panamhākaṁ bhogā”ti.

9.1Then Soṇadaṇḍa went up to the Buddha, and exchanged greetings with him. For all his previous avowal of faith, Soṇadaṇḍa is merely polite, not reverential. This foreshadows the ending. 9.1Atha kho soṇadaṇḍo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 9.2When the greetings and polite conversation were over, he sat down to one side. 9.2Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. 9.3Before sitting down to one side, some of the brahmins and householders of Campā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. This stock passage indicates different attitudes towards the Buddha, and perhaps also different social status. Examples of such behaviors are given in Dharmaśāstras. While they might not exactly apply to this situation, they do indicate that these behaviors were nuanced and deliberate. Here is an example: “One should rise to greet a sacrificial priest, father-in-law, paternal uncle, or maternal uncle who is younger than oneself, but not verbally salute him. Likewise, one should rise to greet, but not verbally salute a different fellow-citizen who is older than oneself—even a Śūdra provided he is at least eighty—if one is equal in age to his son. And a Śūdra should rise to greet, but not verbally salute an Ārya, even if he is younger than himself.” (Gautama 6.9–11, translation David Brick). 9.3Campeyyakāpi kho brāhmaṇagahapatikā appekacce bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu; appekacce bhagavatā saddhiṁ sammodiṁsu; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu; appekacce yena bhagavā tenañjaliṁ paṇāmetvā ekamantaṁ nisīdiṁsu; appekacce nāmagottaṁ sāvetvā ekamantaṁ nisīdiṁsu; appekacce tuṇhībhūtā ekamantaṁ nisīdiṁsu.

10.1But while sitting there, Soṇadaṇḍa continued to be plagued by many second thoughts. He thought, 10.1Tatrapi sudaṁ soṇadaṇḍo brāhmaṇo etadeva bahulamanuvitakkento nisinno hoti: 10.2[…]10.2“ahañceva kho pana samaṇaṁ gotamaṁ pañhaṁ puccheyyaṁ; 10.3[…]10.3tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 10.4[…]10.4‘na kho esa, brāhmaṇa, pañho evaṁ pucchitabbo, evaṁ nāmesa, brāhmaṇa, pañho pucchitabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 10.5[…]10.5‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇaṁ gotamaṁ yoniso pañhaṁ pucchitun’ti. 10.6[…]10.6Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 10.7[…]10.7Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 10.8[…]10.8Yasoladdhā kho panamhākaṁ bhogā. 10.9[…]10.9Mamañceva kho pana samaṇo gotamo pañhaṁ puccheyya, tassa cāhaṁ pañhassa veyyākaraṇena cittaṁ na ārādheyyaṁ; 10.10[…]10.10tatra ce maṁ samaṇo gotamo evaṁ vadeyya: 10.11[…]10.11‘na kho esa, brāhmaṇa, pañho evaṁ byākātabbo, evaṁ nāmesa, brāhmaṇa, pañho byākātabbo’ti, tena maṁ ayaṁ parisā paribhaveyya: 10.12[…]10.12‘bālo soṇadaṇḍo brāhmaṇo abyatto, nāsakkhi samaṇassa gotamassa pañhassa veyyākaraṇena cittaṁ ārādhetun’ti. 10.13[…]10.13Yaṁ kho panāyaṁ parisā paribhaveyya, yasopi tassa hāyetha. 10.14[…]10.14Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 10.15[…]10.15Yasoladdhā kho panamhākaṁ bhogā. 10.16“If only the ascetic Gotama would ask me about my own tutor’s scriptural heritage of the three Vedas! Then I could definitely satisfy his mind with my answer.” 10.16Aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā”ti.

11.05. What Makes a Brahmin 11.05. Brāhmaṇapaññatti

11.1Then, knowing Soṇadaṇḍa’s train of thought, it occurred to the Buddha, 11.1Atha kho bhagavato soṇadaṇḍassa brāhmaṇassa cetasā cetoparivitakkamaññāya etadahosi: 11.2“This brahmin Soṇadaṇḍa is troubled by his own thoughts. 11.2“vihaññati kho ayaṁ soṇadaṇḍo brāhmaṇo sakena cittena. 11.3Why don’t I ask him about his own tutor’s scriptural heritage of the three Vedas?” The Buddha goes out of his way to make him comfortable. Soṇadaṇḍa is nervous and overly eager to please, but he is not contemptuous and grinding a personal ax like Ambaṭṭha. 11.3Yannūnāhaṁ soṇadaṇḍaṁ brāhmaṇaṁ sake ācariyake tevijjake pañhaṁ puccheyyan”ti.

11.4So he said to Soṇadaṇḍa, 11.4Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ etadavoca: 11.5“Brahmin, how many factors must a brahmin possess for the brahmins to describe him as a brahmin; 11.5“katihi pana, brāhmaṇa, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 11.6and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood?” 11.6‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

12.1Then Soṇadaṇḍa thought, 12.1Atha kho soṇadaṇḍassa brāhmaṇassa etadahosi: 12.2“The ascetic Gotama has asked me about exactly what I wanted, what I wished for, what I desired, what I yearned for; that is, my own scriptural heritage. 12.2“yaṁ vata no ahosi icchitaṁ, yaṁ ākaṅkhitaṁ, yaṁ adhippetaṁ, yaṁ abhipatthitaṁ: 12.3[…]12.3‘aho vata maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ puccheyya, addhā vatassāhaṁ cittaṁ ārādheyyaṁ pañhassa veyyākaraṇenā’ti, tatra maṁ samaṇo gotamo sake ācariyake tevijjake pañhaṁ pucchati. 12.4I can definitely satisfy his mind with my answer.” 12.4Addhā vatassāhaṁ cittaṁ ārādhessāmi pañhassa veyyākaraṇenā”ti.

13.1Then Soṇadaṇḍa straightened his back, looked around the assembly, and said to the Buddha, 13.1Atha kho soṇadaṇḍo brāhmaṇo abbhunnāmetvā kāyaṁ anuviloketvā parisaṁ bhagavantaṁ etadavoca: 13.2“Worthy Gotama, a brahmin must possess five factors for the brahmins to describe him as a brahmin; 13.2“pañcahi, bho gotama, aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 13.3and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood. 13.3‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyya. 13.4What five? 13.4Katamehi pañcahi? 13.5It’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 13.5Idha, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca, saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 13.6He recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 13.6ajjhāyako hoti mantadharo tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 13.7He is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. 13.7abhirūpo hoti dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya; 13.8He is ethical, mature in ethical conduct. 13.8sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; 13.9He’s astute and clever, being the first or second to hold the sacrificial ladle. Suja (Sanskrit sruc) was a large wooden ladle for pouring ghee on to the sacred flame. 13.9paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 13.10These are the five factors which a brahmin must possess for the brahmins to describe him as a brahmin; 13.10Imehi kho, bho gotama, pañcahi aṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 13.11and so that when he says ‘I am a brahmin’ he speaks rightly, without falling into falsehood.” 13.11‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

14.1“But brahmin, is it possible to set aside one of these five factors and still rightly describe someone as a brahmin?” The Buddha uses “Socratic method”. He has the other person articulate a view, then leads them to refine their view, leading to a clearer vision of the truth. 14.1“Imesaṁ pana, brāhmaṇa, pañcannaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 14.2[…]14.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

14.3“It is possible, worthy Gotama. 14.3“Sakkā, bho gotama. 14.4We could leave appearance out of the five factors. 14.4Imesañhi, bho gotama, pañcannaṁ aṅgānaṁ vaṇṇaṁ ṭhapayāma. 14.5For what does appearance matter? 14.5Kiñhi vaṇṇo karissati? 14.6[…]14.6Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 14.7[…]14.7ajjhāyako ca hoti mantadharo ca tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo; 14.8[…]14.8sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; 14.9[…]14.9paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 14.10A brahmin must possess the remaining four factors for the brahmins to rightly describe him as a brahmin.” 14.10Imehi kho, bho gotama, catūhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 14.11[…]14.11‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

15.1“But brahmin, is it possible to set aside one of these four factors and still rightly describe someone as a brahmin?” 15.1“Imesaṁ pana, brāhmaṇa, catunnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 15.2[…]15.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

15.3“It is possible, worthy Gotama. 15.3“Sakkā, bho gotama. 15.4We could leave the hymns out of the four factors. 15.4Imesañhi, bho gotama, catunnaṁ aṅgānaṁ mante ṭhapayāma. 15.5For what do the hymns matter? 15.5Kiñhi mantā karissanti? 15.6[…]15.6Yato kho, bho gotama, brāhmaṇo ubhato sujāto hoti mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena; 15.7[…]15.7sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato; 15.8[…]15.8paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 15.9A brahmin must possess the remaining three factors for the brahmins to rightly describe him as a brahmin.” 15.9Imehi kho, bho gotama, tīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 15.10[…]15.10‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

16.1“But brahmin, is it possible to set aside one of these three factors and still rightly describe someone as a brahmin?” 16.1“Imesaṁ pana, brāhmaṇa, tiṇṇaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 16.2[…]16.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

16.3“It is possible, worthy Gotama. 16.3“Sakkā, bho gotama. 16.4We could leave birth out of the three factors. 16.4Imesañhi, bho gotama, tiṇṇaṁ aṅgānaṁ jātiṁ ṭhapayāma. 16.5For what does birth matter? 16.5Kiñhi jāti karissati? 16.6It’s when a brahmin is ethical, mature in ethical conduct; 16.6Yato kho, bho gotama, brāhmaṇo sīlavā hoti vuddhasīlī vuddhasīlena samannāgato; 16.7and he’s astute and clever, being the first or second to hold the sacrificial ladle. 16.7paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 16.8A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.” 16.8Imehi kho, bho gotama, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 16.9[…]16.9‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

17.1When he had spoken, those brahmins said to him, 17.1Evaṁ vutte, te brāhmaṇā soṇadaṇḍaṁ brāhmaṇaṁ etadavocuṁ: 17.2“Please don’t say that, worthy Soṇadaṇḍa, please don’t say that! 17.2“mā bhavaṁ soṇadaṇḍo evaṁ avaca, mā bhavaṁ soṇadaṇḍo evaṁ avaca. 17.3You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!” 17.3Apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī”ti.

18.1So the Buddha said to them, 18.1Atha kho bhagavā te brāhmaṇe etadavoca: 18.2“Well, brahmins, if you think that 18.2“sace kho tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 18.3Soṇadaṇḍa is unlearned, a poor speaker, witless, and not capable of debating with me about this, then leave him aside and you can debate with me. 18.3‘appassuto ca soṇadaṇḍo brāhmaṇo, akalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, duppañño ca soṇadaṇḍo brāhmaṇo, na ca pahoti soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatu soṇadaṇḍo brāhmaṇo, tumhe mayā saddhiṁ mantavho asmiṁ vacane. 18.4But if you think that 18.4Sace pana tumhākaṁ brāhmaṇānaṁ evaṁ hoti: 18.5he’s learned, a good speaker who enunciates well, astute, and capable of debating with me about this, then you should stand aside and let him debate with me.” 18.5‘bahussuto ca soṇadaṇḍo brāhmaṇo, kalyāṇavākkaraṇo ca soṇadaṇḍo brāhmaṇo, paṇḍito ca soṇadaṇḍo brāhmaṇo, pahoti ca soṇadaṇḍo brāhmaṇo samaṇena gotamena saddhiṁ asmiṁ vacane paṭimantetun’ti, tiṭṭhatha tumhe, soṇadaṇḍo brāhmaṇo mayā saddhiṁ paṭimantetū”ti.

19.1When he said this, Soṇadaṇḍa said to the Buddha, 19.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 19.2“Let it be, worthy Gotama, be silent. I myself will respond to them in a legitimate manner.” 19.2“tiṭṭhatu bhavaṁ gotamo, tuṇhī bhavaṁ gotamo hotu, ahameva tesaṁ sahadhammena paṭivacanaṁ karissāmī”ti. 19.3Then he said to those brahmins, 19.3Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: 19.4“Don’t say this, good fellows, don’t say this: 19.4“mā bhavanto evaṁ avacuttha, mā bhavanto evaṁ avacuttha: 19.5‘You’re just condemning appearance, the hymns, and birth! You’re totally going over to the ascetic Gotama’s doctrine!’ 19.5‘apavadateva bhavaṁ soṇadaṇḍo vaṇṇaṁ, apavadati mante, apavadati jātiṁ, ekaṁsena bhavaṁ soṇadaṇḍo samaṇasseva gotamassa vādaṁ anupakkhandatī’ti. 19.6I’m not condemning appearance, hymns, or birth.” 19.6Nāhaṁ, bho, apavadāmi vaṇṇaṁ vā mante vā jātiṁ vā”ti.

20.1Now at that time Soṇadaṇḍa’s nephew, the young student Aṅgaka was sitting in that assembly. 20.1Tena kho pana samayena soṇadaṇḍassa brāhmaṇassa bhāgineyyo aṅgako nāma māṇavako tassaṁ parisāyaṁ nisinno hoti. 20.2Then Soṇadaṇḍa said to those brahmins, 20.2Atha kho soṇadaṇḍo brāhmaṇo te brāhmaṇe etadavoca: 20.3“Gentlemen, do you see my nephew, the young student Aṅgaka?” 20.3“passanti no bhonto imaṁ aṅgakaṁ māṇavakaṁ amhākaṁ bhāgineyyan”ti?

20.4“Yes, sir.” 20.4“Evaṁ, bho”.

20.5“Aṅgaka is attractive, good-looking, lovely, of surpassing beauty. He has divine looks and lustre, remarkable to behold. There’s no-one in this assembly so good-looking, apart from the ascetic Gotama. 20.5“Aṅgako kho, bho, māṇavako abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato brahmavaṇṇī brahmavacchasī akhuddāvakāso dassanāya, nāssa imissaṁ parisāyaṁ samasamo atthi vaṇṇena ṭhapetvā samaṇaṁ gotamaṁ. 20.6Aṅgaka recites and remembers the hymns, and has mastered the three Vedas, together with their vocabularies and ritual performance, their phonology and word classification, and the testaments as fifth. He knows them word-by-word, and their grammar. He is well versed in cosmology and the marks of a great man. 20.6Aṅgako kho māṇavako ajjhāyako mantadharo, tiṇṇaṁ vedānaṁ pāragū sanighaṇḍukeṭubhānaṁ sākkharappabhedānaṁ itihāsapañcamānaṁ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo. 20.7And I am the one who teaches him the hymns. 20.7Ahamassa mante vācetā. 20.8Aṅgaka is well born on both his mother’s and father’s side, of pure descent, with irrefutable and impeccable genealogy back to the seventh paternal generation. 20.8Aṅgako kho māṇavako ubhato sujāto mātito ca pitito ca saṁsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena. 20.9And I know his mother and father. 20.9Ahamassa mātāpitaro jānāmi. 20.10But if Aṅgaka were to kill living creatures, steal, commit adultery, lie, and drink liquor, then what’s the use of his appearance, his hymns, or his birth? 20.10Aṅgako kho māṇavako pāṇampi haneyya, adinnampi ādiyeyya, paradārampi gaccheyya, musāvādampi bhaṇeyya, majjampi piveyya, ettha dāni, bho, kiṁ vaṇṇo karissati, kiṁ mantā, kiṁ jāti? 20.11It’s when a brahmin is ethical, mature in ethical conduct; 20.11Yato kho, bho, brāhmaṇo sīlavā ca hoti vuddhasīlī vuddhasīlena samannāgato, 20.12and he’s astute and clever, being the first or second to hold the sacrificial ladle. 20.12paṇḍito ca hoti medhāvī paṭhamo vā dutiyo vā sujaṁ paggaṇhantānaṁ. 20.13A brahmin must possess these two factors for the brahmins to rightly describe him as a brahmin.” 20.13Imehi kho, bho, dvīhaṅgehi samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapenti; 20.14[…]20.14‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti.

21.06. The Discussion of Ethics and Wisdom 21.06. Sīlapaññākathā

21.1“But brahmin, is it possible to set aside one of these two factors and still rightly describe someone as a brahmin?” 21.1“Imesaṁ pana, brāhmaṇa, dvinnaṁ aṅgānaṁ sakkā ekaṁ aṅgaṁ ṭhapayitvā ekena aṅgena samannāgataṁ brāhmaṇā brāhmaṇaṁ paññapetuṁ; 21.2[…]21.2‘brāhmaṇosmī’ti ca vadamāno sammā vadeyya, na ca pana musāvādaṁ āpajjeyyā”ti?

21.3“No, worthy Gotama. 21.3“No hidaṁ, bho gotama. 21.4For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 21.4Sīlaparidhotā hi, bho gotama, paññā; paññāparidhotaṁ sīlaṁ. 21.5Ethics and wisdom always go together. 21.5Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 21.6An ethical person is wise, and a wise person ethical. 21.6Sīlavato paññā, paññavato sīlaṁ. 21.7And ethics and wisdom are said to be the best things in the world. 21.7Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. 21.8It’s just like when you clean one hand with the other, or clean one foot with the other. 21.8Seyyathāpi, bho gotama, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; 21.9In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 21.9evameva kho, bho gotama, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. 21.10Ethics and wisdom always go together. 21.10Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 21.11An ethical person is wise, and a wise person ethical. 21.11Sīlavato paññā, paññavato sīlaṁ. 21.12And ethics and wisdom are said to be the best things in the world.” 21.12Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyatī”ti.

22.1“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. When the Buddha convinces Soṇadaṇḍa, he does not crow over it or take pleasure in his discomfort, but praises his wisdom and affirms his conclusions. 22.1“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa, sīlaparidhotā hi, brāhmaṇa, paññā, paññāparidhotaṁ sīlaṁ. 22.2Ethics and wisdom always go together. 22.2Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 22.3An ethical person is wise, and a wise person ethical. 22.3Sīlavato paññā, paññavato sīlaṁ. 22.4And ethics and wisdom are said to be the best things in the world. 22.4Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati. 22.5It’s just like when you clean one hand with the other, or clean one foot with the other. 22.5Seyyathāpi, brāhmaṇa, hatthena vā hatthaṁ dhoveyya, pādena vā pādaṁ dhoveyya; 22.6In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. 22.6evameva kho, brāhmaṇa, sīlaparidhotā paññā, paññāparidhotaṁ sīlaṁ. 22.7Ethics and wisdom always go together. 22.7Yattha sīlaṁ tattha paññā, yattha paññā tattha sīlaṁ. 22.8An ethical person is wise, and a wise person ethical. 22.8Sīlavato paññā, paññavato sīlaṁ. 22.9And ethics and wisdom are said to be the best things in the world. 22.9Sīlapaññāṇañca pana lokasmiṁ aggamakkhāyati.

22.10But what, brahmin, is that ethical conduct? The Buddha has taken pains to establish common ground, but Soṇadaṇḍa’s description of wisdom is lacking, so the Buddha prompts a deeper inquiry. 22.10Katamaṁ pana taṁ, brāhmaṇa, sīlaṁ? 22.11And what is that wisdom?” 22.11Katamā sā paññā”ti?

22.12“That’s all I know about this matter, worthy Gotama. 22.12“Ettakaparamāva mayaṁ, bho gotama, etasmiṁ atthe. 22.13May the worthy Gotama himself please clarify the meaning of this.” 22.13Sādhu vata bhavantaṁyeva gotamaṁ paṭibhātu etassa bhāsitassa attho”ti.

23.1“Well then, brahmin, listen and apply your mind well, I will speak.” 23.1“Tena hi, brāhmaṇa, suṇohi, sādhukaṁ manasikarohi, bhāsissāmī”ti.

23.2“Yes, worthy sir,” Soṇadaṇḍa replied. 23.2“Evaṁ, bho”ti kho soṇadaṇḍo brāhmaṇo bhagavato paccassosi. 23.3The Buddha said this: 23.3Bhagavā etadavoca:

23.4“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. 23.4“idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 23.4.1.2He 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. 23.4.1.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 23.4.1.3He 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. 23.4.1.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

23.4.2.1A 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. 23.4.2.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 23.4.2.2They gain faith in the Realized One 23.4.2.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 23.4.2.3and reflect: 23.4.2.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 23.4.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 23.4.2.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 23.4.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 23.4.2.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 23.4.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 23.4.2.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

23.4.2.7After 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. 23.4.2.7So 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.

23.4.3.1Once 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”. 23.4.3.1So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

23.4.4.0.16.1. Ethics 23.4.4.0.16.1. Sīla

23.4.4.0.26.1.1. The Shorter Section on Ethics 23.4.4.0.26.1.1. Cūḷasīla

23.4.4.1And how, brahmin, is a mendicant accomplished in ethics? 23.4.4.1Kathañca, brāhmaṇa, bhikkhu sīlasampanno hoti? 23.4.4.2It’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. 23.4.4.2Idha, brāhmaṇa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. 23.4.4.3This pertains to their ethics. 23.4.4.3Idampissa hoti sīlasmiṁ.

23.4.4.4They 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. 23.4.4.4Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 23.4.4.5This pertains to their ethics. 23.4.4.5Idampissa hoti sīlasmiṁ.

23.4.4.6They 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. 23.4.4.6Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 23.4.4.7This pertains to their ethics. 23.4.4.7Idampissa hoti sīlasmiṁ.

23.4.5.1They 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. 23.4.5.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 23.4.5.2This pertains to their ethics. 23.4.5.2Idampissa hoti sīlasmiṁ.

23.4.5.3They 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. 23.4.5.3Pisuṇaṁ 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. 23.4.5.4This pertains to their ethics. 23.4.5.4Idampissa hoti sīlasmiṁ.

23.4.5.5They 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. 23.4.5.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 23.4.5.6This pertains to their ethics. 23.4.5.6Idampissa hoti sīlasmiṁ.

23.4.5.7They 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. 23.4.5.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 23.4.5.8This pertains to their ethics. 23.4.5.8Idampissa hoti sīlasmiṁ.

23.4.6.1They refrain from injuring plants and seeds. 23.4.6.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 23.4.6.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 23.4.6.2ekabhattiko hoti rattūparato virato vikālabhojanā. 23.4.6.3They refrain from seeing shows of dancing, singing, and music . 23.4.6.3Naccagītavāditavisūkadassanā paṭivirato hoti. 23.4.6.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 23.4.6.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 23.4.6.5They refrain from high and luxurious beds. To avoid sleeping too much. 23.4.6.5Uccāsayanamahāsayanā paṭivirato hoti. 23.4.6.6They refrain from receiving gold and currency, 23.4.6.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 23.4.6.7raw grains, 23.4.6.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 23.4.6.8raw meat, 23.4.6.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 23.4.6.9women and girls, 23.4.6.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 23.4.6.10male and female bondservants, 23.4.6.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 23.4.6.11goats and sheep, 23.4.6.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 23.4.6.12chickens and pigs, 23.4.6.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 23.4.6.13elephants, cows, horses, and mares, 23.4.6.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 23.4.6.14and fields and land. 23.4.6.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 23.4.6.15They refrain from running errands and messages; 23.4.6.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4.6.16buying and selling; 23.4.6.16Kayavikkayā paṭivirato hoti. 23.4.6.17falsifying weights, metals, or measures; 23.4.6.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 23.4.6.18bribery, fraud, cheating, and duplicity; 23.4.6.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 23.4.6.19mutilation, murder, abduction, banditry, plunder, and violence. 23.4.6.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 23.4.6.20This pertains to their ethics. 23.4.6.20Idampissa hoti sīlasmiṁ.

23.4.6.21The shorter section on ethics is finished. 23.4.6.21Cūḷasīlaṁ niṭṭhitaṁ.

23.4.7.06.1.2. The Middle Section on Ethics 23.4.7.06.1.2. Majjhimasīla

23.4.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 23.4.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 23.4.7.2These 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. 23.4.7.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 23.4.7.3This pertains to their ethics. 23.4.7.3Idampissa hoti sīlasmiṁ.

23.4.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 23.4.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 23.4.8.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 23.4.8.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 23.4.8.3They refrain from storing up such goods. 23.4.8.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 23.4.8.4This pertains to their ethics. 23.4.8.4Idampissa hoti sīlasmiṁ.

23.4.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 23.4.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 23.4.9.2This 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. 23.4.9.2Seyyathidaṁ—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 23.4.9.3They refrain from such shows. 23.4.9.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 23.4.9.4This pertains to their ethics. 23.4.9.4Idampissa hoti sīlasmiṁ.

23.4.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 23.4.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 23.4.10.2This 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. 23.4.10.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 23.4.10.3They refrain from such gambling. 23.4.10.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 23.4.10.4This pertains to their ethics. 23.4.10.4Idampissa hoti sīlasmiṁ.

23.4.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 23.4.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 23.4.11.2This 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. 23.4.11.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 23.4.11.3They refrain from such bedding. 23.4.11.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 23.4.11.4This pertains to their ethics. 23.4.11.4Idampissa hoti sīlasmiṁ.

23.4.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 23.4.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 23.4.12.2This 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. 23.4.12.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 23.4.12.3They refrain from such attirement and adornment. 23.4.12.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 23.4.12.4This pertains to their ethics. 23.4.12.4Idampissa hoti sīlasmiṁ.

23.4.13.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 23.4.13.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 23.4.13.2This 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. 23.4.13.2Seyyathidaṁ—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 23.4.13.3They refrain from such low talk. 23.4.13.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 23.4.13.4This pertains to their ethics. 23.4.13.4Idampissa hoti sīlasmiṁ.

23.4.14.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 23.4.14.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 23.4.14.2They 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!’ 23.4.14.2Seyyathidaṁ—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 23.4.14.3They refrain from such argumentative talk. 23.4.14.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 23.4.14.4This pertains to their ethics. 23.4.14.4Idampissa hoti sīlasmiṁ.

23.4.15.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 23.4.15.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 23.4.15.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 23.4.15.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 23.4.15.3They refrain from such errands. 23.4.15.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 23.4.15.4This pertains to their ethics. 23.4.15.4Idampissa hoti sīlasmiṁ.

23.4.16.1There 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. 23.4.16.1Yathā 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. 23.4.16.2This pertains to their ethics. 23.4.16.2Idampissa hoti sīlasmiṁ.

23.4.16.3The middle section on ethics is finished. 23.4.16.3Majjhimasīlaṁ niṭṭhitaṁ.

23.4.17.06.1.3. The Long Section on Ethics 23.4.17.06.1.3. Mahāsīla

23.4.17.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.17.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.17.2This 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. 23.4.17.2Seyyathidaṁ—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 23.4.17.3They refrain from such low lore, such wrong livelihood. 23.4.17.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.17.4This pertains to their ethics. 23.4.17.4Idampissa hoti sīlasmiṁ.

23.4.18.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.18.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.18.2This 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. 23.4.18.2Seyyathidaṁ—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 23.4.18.3They refrain from such low lore, such wrong livelihood. 23.4.18.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.18.4This pertains to their ethics. 23.4.18.4Idampissa hoti sīlasmiṁ.

23.4.19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.19.2This 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. 23.4.19.2Seyyathidaṁ—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 23.4.19.3They refrain from such low lore, such wrong livelihood. 23.4.19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.19.4This pertains to their ethics. 23.4.19.4Idampissa hoti sīlasmiṁ.

23.4.20.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.20.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.20.2This 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. 23.4.20.2Seyyathidaṁ—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 23.4.20.3They refrain from such low lore, such wrong livelihood. 23.4.20.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.20.4This pertains to their ethics. 23.4.20.4Idampissa hoti sīlasmiṁ.

23.4.21.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.21.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.21.2This 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. 23.4.21.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 23.4.21.3They refrain from such low lore, such wrong livelihood. 23.4.21.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.21.4This pertains to their ethics. 23.4.21.4Idampissa hoti sīlasmiṁ.

23.4.22.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.22.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.22.2This 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. 23.4.22.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 23.4.22.3They refrain from such low lore, such wrong livelihood. 23.4.22.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.22.4This pertains to their ethics. 23.4.22.4Idampissa hoti sīlasmiṁ.

23.4.23.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 23.4.23.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 23.4.23.2This 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. 23.4.23.2Seyyathidaṁ—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 23.4.23.3They refrain from such low lore, such wrong livelihood. 23.4.23.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 23.4.23.4This pertains to their ethics. 23.4.23.4Idampissa hoti sīlasmiṁ.

23.4.24.1A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 23.4.24.1Sa kho so, brāhmaṇa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 23.4.24.2It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 23.4.24.2Seyyathāpi, brāhmaṇa, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 23.4.24.3In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 23.4.24.3evameva kho, brāhmaṇa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 23.4.24.4When 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. 23.4.24.4So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 23.5That’s how a mendicant is accomplished in ethics. 23.5Evaṁ kho, brāhmaṇa, bhikkhu sīlasampanno hoti. 23.6This, brahmin, is that ethical conduct. 23.6Idaṁ kho taṁ, brāhmaṇa, sīlaṁ …pe…

23.6.1.6The longer section on ethics is finished. 23.6.1.6Mahāsīlaṁ niṭṭhitaṁ.

23.6.2.0.16.2. Immersion 23.6.2.0.16.2. Samādhi

23.6.2.0.26.2.1. Sense Restraint 23.6.2.0.26.2.1. Indriyasaṁvara

23.6.2.1And 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. 23.6.2.1Kathañca, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti? 23.6.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 23.6.2.2Idha, brāhmaṇa, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 23.6.2.3If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. 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. 23.6.2.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 23.6.2.4When they hear a sound with their ears … 23.6.2.4Sotena saddaṁ sutvā …pe… 23.6.2.5When they smell an odor with their nose … 23.6.2.5ghānena gandhaṁ ghāyitvā …pe… 23.6.2.6When they taste a flavor with their tongue … 23.6.2.6jivhāya rasaṁ sāyitvā …pe… 23.6.2.7When they feel a touch with their body … 23.6.2.7kāyena phoṭṭhabbaṁ phusitvā …pe… 23.6.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 23.6.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 23.6.2.9If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. 23.6.2.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 23.6.2.10When 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. 23.6.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 23.6.2.11That’s how a mendicant guards the sense doors. 23.6.2.11Evaṁ kho, brāhmaṇa, bhikkhu indriyesu guttadvāro hoti.

23.6.3.06.2.2. Mindfulness and Situational Awareness 23.6.3.06.2.2. Satisampajañña

23.6.3.1And 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. 23.6.3.1Kathañca, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti? 23.6.3.2It’s when a mendicant acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. 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. 23.6.3.2Idha, brāhmaṇa, 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. 23.6.3.3That’s how a mendicant has mindfulness and situational awareness. 23.6.3.3Evaṁ kho, brāhmaṇa, bhikkhu satisampajaññena samannāgato hoti.

23.6.4.06.2.3. Contentment 23.6.4.06.2.3. Santosa

23.6.4.1And how is a mendicant content? 23.6.4.1Kathañca, brāhmaṇa, bhikkhu santuṭṭho hoti? 23.6.4.2It’s when a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. A Buddhist monk has three robes: a lower robe (sabong or sarong), an upper robe, and an outer cloak. 23.6.4.2Idha, brāhmaṇa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 23.6.4.3They’re like a bird: wherever it flies, wings are its only burden. 23.6.4.3Seyyathāpi, brāhmaṇa, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 23.6.4.4In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. 23.6.4.4evameva kho, brāhmaṇa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 23.6.4.5That’s how a mendicant is content. 23.6.4.5Evaṁ kho, brāhmaṇa, bhikkhu santuṭṭho hoti.

23.6.5.06.2.4. Giving Up the Hindrances 23.6.5.06.2.4. Nīvaraṇappahāna

23.6.5.1When 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. 23.6.5.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 23.6.5.2they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. 23.6.5.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 23.6.5.3After 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”. 23.6.5.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

23.6.6.1Giving 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. 23.6.6.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 23.6.6.2Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Likewise ill will (byāpādapadosa), which was called domanassa in the formula for sense restraint. 23.6.6.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 23.6.6.3Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. “Mindfulness and situational awareness” has a prominent role in abandoning dullness. 23.6.6.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 23.6.6.4Giving 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. 23.6.6.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 23.6.6.5Giving 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. 23.6.6.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

23.6.7.1Suppose 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. 23.6.7.1Seyyathāpi, brāhmaṇa, puriso iṇaṁ ādāya kammante payojeyya. 23.6.7.2and his efforts proved successful. 23.6.7.2Tassa te kammantā samijjheyyuṁ. 23.6.7.3He would pay off the original loan and have enough left over to support his partner. 23.6.7.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 23.6.7.4Thinking about this, 23.6.7.4Tassa evamassa: 23.6.7.5[…]23.6.7.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 23.6.7.6[…]23.6.7.6Tassa me te kammantā samijjhiṁsu. 23.6.7.7[…]23.6.7.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 23.6.7.8he’d be filled with joy and happiness. 23.6.7.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.8.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 23.6.8.1Seyyathāpi, brāhmaṇa, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 23.6.8.2But after some time they’d recover from that illness, and regain their appetite and their strength. 23.6.8.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 23.6.8.3Thinking about this, 23.6.8.3Tassa evamassa: 23.6.8.4[…]23.6.8.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 23.6.8.5[…]23.6.8.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 23.6.8.6[…]23.6.8.6Somhi etarahi tamhā ābādhā mutto; 23.6.8.7[…]23.6.8.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 23.6.8.8they’d be filled with joy and happiness. 23.6.8.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.9.1Suppose a person was imprisoned in a jail. 23.6.9.1Seyyathāpi, brāhmaṇa, puriso bandhanāgāre baddho assa. 23.6.9.2But after some time they were released from jail, safe and sound, with no loss of wealth. 23.6.9.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 23.6.9.3Thinking about this, 23.6.9.3Tassa evamassa: 23.6.9.4[…]23.6.9.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 23.6.9.5[…]23.6.9.5Natthi ca me kiñci bhogānaṁ vayo’ti. 23.6.9.6they’d be filled with joy and happiness. 23.6.9.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.10.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 23.6.10.1Seyyathāpi, brāhmaṇa, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 23.6.10.2But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish. 23.6.10.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 23.6.10.3Thinking about this, 23.6.10.3Tassa evamassa: 23.6.10.4[…]23.6.10.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 23.6.10.5[…]23.6.10.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 23.6.10.6they’d be filled with joy and happiness. 23.6.10.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.11.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 23.6.11.1Seyyathāpi, brāhmaṇa, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 23.6.11.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 23.6.11.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 23.6.11.3Thinking about this, 23.6.11.3Tassa evamassa: 23.6.11.4[…]23.6.11.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 23.6.11.5[…]23.6.11.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 23.6.11.6they’d be filled with joy and happiness. 23.6.11.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

23.6.12.1In 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”. 23.6.12.1Evameva kho, brāhmaṇa, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

23.6.12.2But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last. Each simile illustrates not the happiness of acquisition, but of letting go. 23.6.12.2Seyyathāpi, brāhmaṇa, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 23.6.12.3[…]23.6.12.3evameva kho, brāhmaṇa, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

23.6.12.4Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed. The Buddha did not emphasize technical details of technique, but the emotional wholeness and joy that leads to deep meditation. 23.6.12.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

23.6.13.06.2.5. First Absorption 23.6.13.06.2.5. Paṭhamajhāna

23.7Quite 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. 23.7So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 23.7.1.2They 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). 23.7.1.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

23.7.2.1It’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.” 23.7.2.1Seyyathāpi, brāhmaṇa, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 23.7.2.2In 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. 23.7.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 23.7.2.3This pertains to their wisdom. 23.7.2.3Idampissa hoti paññāya

23.7.3.06.2.6. Second Absorption 23.7.3.06.2.6. Dutiyajhāna

23.8Furthermore, 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. 23.8Puna caparaṁ, brāhmaṇa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 23.8.1.2They 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. 23.8.1.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

23.8.2.1It’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. 23.8.2.1Seyyathāpi, brāhmaṇa, 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. 23.8.2.2But 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. 23.8.2.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

23.8.2.3In 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. 23.8.2.3Evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 23.8.2.4This pertains to their wisdom. 23.8.2.4Idampissa hoti paññāya

23.8.3.06.2.7. Third Absorption 23.8.3.06.2.7. Tatiyajhāna

23.9Furthermore, 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. 23.9Puna caparaṁ, brāhmaṇa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 23.9.1.2They 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. 23.9.1.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

23.9.2.1It’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. 23.9.2.1Seyyathāpi, brāhmaṇa, 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; 23.9.2.2In 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. 23.9.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 23.9.2.3This pertains to their wisdom. 23.9.2.3Idampissa hoti paññāya

23.9.3.06.2.8. Fourth Absorption 23.9.3.06.2.8. Catutthajhāna

23.10Furthermore, 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. 23.10Puna caparaṁ, brāhmaṇa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 23.10.1.2They 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. 23.10.1.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

23.10.2.1It’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. 23.10.2.1Seyyathāpi, brāhmaṇa, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 23.10.2.2In 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. 23.10.2.2evameva kho, brāhmaṇa, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 23.10.2.3This pertains to their wisdom. 23.10.2.3Idampissa hoti paññāya

23.10.3.0.16.3. The Eight Knowledges 23.10.3.0.16.3. Aṭṭhañāṇa

23.10.3.0.26.3.1. Knowledge and Vision 23.10.3.0.26.3.1. Vipassanāñāṇa

23.11When 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). 23.11So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 23.11.1.2They understand: 23.11.1.2So evaṁ pajānāti: 23.11.1.3‘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. 23.11.1.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 23.11.1.4And 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. 23.11.1.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

23.11.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 23.11.2.1Seyyathāpi, brāhmaṇa, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 23.11.2.2And 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. 23.11.2.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 23.11.2.3And a person with clear eyes were to take it in their hand and check it: 23.11.2.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 23.11.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 23.11.2.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 23.11.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 23.11.2.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

23.11.2.6In 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. 23.11.2.6Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 23.11.2.7[…]23.11.2.7So evaṁ pajānāti: 23.11.2.8[…]23.11.2.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 23.11.2.9[…]23.11.2.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 23.12This pertains to their wisdom. 23.12Idampissa hoti paññāya

23.12.1.06.3.2. Mind-Made Body 23.12.1.06.3.2. Manomayiddhiñāṇa

23.12.1.1When 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. 23.12.1.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 23.12.1.2From 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. 23.12.1.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

23.12.2.1Suppose a person was to draw a reed out from its sheath. 23.12.2.1Seyyathāpi, brāhmaṇa, puriso muñjamhā īsikaṁ pavāheyya. 23.12.2.2They’d think: 23.12.2.2Tassa evamassa: 23.12.2.3‘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.’ 23.12.2.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 23.12.2.4Or suppose a person was to draw a sword out from its scabbard. 23.12.2.4Seyyathā vā pana, brāhmaṇa, puriso asiṁ kosiyā pavāheyya. 23.12.2.5They’d think: 23.12.2.5Tassa evamassa: 23.12.2.6‘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.’ 23.12.2.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 23.12.2.7Or suppose a person was to draw a snake out from its slough. 23.12.2.7Seyyathā vā pana, brāhmaṇa, puriso ahiṁ karaṇḍā uddhareyya. 23.12.2.8They’d think: 23.12.2.8Tassa evamassa: 23.12.2.9‘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.’ 23.12.2.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

23.12.2.10In 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. 23.12.2.10Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 23.12.2.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 23.12.2.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 23.12.2.12This pertains to their wisdom. 23.12.2.12Idampissa hoti paññāya

23.12.3.06.3.3. Psychic Powers 23.12.3.06.3.3. Iddhividhañāṇa

23.12.3.1When 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. 23.12.3.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 23.12.3.2They 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. 23.12.3.2So 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.

23.12.4.1Suppose 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. 23.12.4.1Seyyathāpi, brāhmaṇa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 23.12.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 23.12.4.2Seyyathā vā pana, brāhmaṇa, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 23.12.4.3Or 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. 23.12.4.3Seyyathā vā pana, brāhmaṇa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

23.12.4.4In 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. 23.12.4.4Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 23.12.4.5[…]23.12.4.5So 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. 23.12.4.6This pertains to their wisdom. 23.12.4.6Idampissa hoti paññāya

23.12.5.06.3.4. Clairaudience 23.12.5.06.3.4. Dibbasotañāṇa

23.12.5.1When 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. 23.12.5.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 23.12.5.2With 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. 23.12.5.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

23.12.6.1Suppose 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. 23.12.6.1Seyyathāpi, brāhmaṇa, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

23.12.6.2In 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. 23.12.6.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 23.12.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 23.12.6.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 23.12.6.4This pertains to their wisdom. 23.12.6.4Idampissa hoti paññāya

23.12.7.06.3.5. encompassing the minds of Others 23.12.7.06.3.5. Cetopariyañāṇa

23.12.7.1When 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. 23.12.7.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.7.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 23.12.7.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—23.12.7.3They understand mind with greed as ‘mind with greed’, 23.12.7.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 23.12.7.4and mind without greed as ‘mind without greed’. 23.12.7.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 23.12.7.5They understand mind with hate … 23.12.7.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 23.12.7.6mind without hate … 23.12.7.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 23.12.7.7mind with delusion … 23.12.7.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 23.12.7.8mind without delusion … 23.12.7.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 23.12.7.9constricted mind … 23.12.7.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 23.12.7.10scattered mind … 23.12.7.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 23.12.7.11expansive mind … 23.12.7.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 23.12.7.12unexpansive mind … 23.12.7.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 23.12.7.13mind that is not supreme … 23.12.7.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 23.12.7.14mind that is supreme … 23.12.7.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 23.12.7.15immersed mind … 23.12.7.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 23.12.7.16unimmersed mind … 23.12.7.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 23.12.7.17freed mind … 23.12.7.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 23.12.7.18They understand unfreed mind as ‘unfreed mind’. 23.12.7.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

23.12.8.1Suppose 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. 23.12.8.1Seyyathāpi, brāhmaṇa, 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; 23.12.8.2In 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. 23.12.8.2evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.8.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 23.12.8.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—23.12.8.4This pertains to their wisdom. 23.12.8.4Idampissa hoti paññāya

23.12.9.06.3.6. Recollection of Past Lives 23.12.9.06.3.6. Pubbenivāsānussatiñāṇa

23.12.9.1When 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. 23.12.9.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.9.2They 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. 23.12.9.2So 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.

23.12.10.1Suppose 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. 23.12.10.1Seyyathāpi, brāhmaṇa, 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.

23.12.10.2In 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. 23.12.10.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.10.3[…]23.12.10.3So 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. 23.12.10.4This pertains to their wisdom. 23.12.10.4Idampissa hoti paññāya

23.12.11.06.3.7. Clairvoyance 23.12.11.06.3.7. Dibbacakkhuñāṇa

23.12.11.1When 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. 23.12.11.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.11.2With 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). 23.12.11.2So 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.

23.12.12.1Suppose 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. 23.12.12.1Seyyathāpi, brāhmaṇa, 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.

23.12.12.2In 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. 23.12.12.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.12.3[…]23.12.12.3So 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. 23.12.12.4This pertains to their wisdom. 23.12.12.4Idampissa hoti paññāya

23.12.13.06.3.8. Ending of Defilements 23.12.13.06.3.8. Āsavakkhayañāṇa

23.12.13.1When 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. 23.12.13.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.12.13.2They 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. 23.12.13.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 23.12.13.3They 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. 23.12.13.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 23.12.13.4Knowing 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. 23.12.13.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 23.12.13.5When 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. 23.12.13.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 23.13They 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. 23.13‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

23.13.1.1Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’ 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. 23.13.1.1Seyyathāpi, brāhmaṇa, 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.

23.13.1.2In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge of the ending of defilements. 23.13.1.2Evameva kho, brāhmaṇa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 23.14This pertains to their wisdom. 23.14Idampissa hoti paññāya 23.15This, brahmin, is that wisdom.” 23.15ayaṁ kho sā, brāhmaṇa, paññā”ti.

24.07. Soṇadaṇḍa Declares Himself a Lay Follower 24.07. Soṇadaṇḍaupāsakattapaṭivedanā

24.1When he had spoken, Soṇadaṇḍa said to the Buddha, 24.1Evaṁ vutte, soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 24.2“Excellent, worthy Gotama! Excellent! 24.2“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 24.3As 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. 24.3Seyyathāpi, 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. 24.4I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. 24.4Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. 24.5From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. 24.5Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. 24.6Would you and the mendicant Saṅgha please accept tomorrow’s meal from me?” 24.6Adhivāsetu ca me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. 24.7The Buddha consented with silence. 24.7Adhivāsesi bhagavā tuṇhībhāvena.

24.8Then, knowing that the Buddha had consented, Soṇadaṇḍa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. 24.8Atha kho soṇadaṇḍo brāhmaṇo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. 24.9And when the night had passed Soṇadaṇḍa had delicious fresh and cooked foods prepared in his own home. Then he had the Buddha informed of the time, saying, 24.9Atha kho soṇadaṇḍo brāhmaṇo tassā rattiyā accayena sake nivesane paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi: 24.10“It’s time, worthy Gotama, the meal is ready.” 24.10“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. 25.1Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Soṇadaṇḍa together with the mendicant Saṅgha, where he sat on the seat spread out. 25.1Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena soṇadaṇḍassa brāhmaṇassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 25.2Then Soṇadaṇḍa served and satisfied the mendicant Saṅgha headed by the Buddha with his own hands with delicious fresh and cooked foods. 25.2Atha kho soṇadaṇḍo brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.

26.1When the Buddha had eaten and washed his hand and bowl, Soṇadaṇḍa took a low seat and sat to one side. 26.1Atha kho soṇadaṇḍo brāhmaṇo bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. 26.2Seated to one side he said to the Buddha: 26.2Ekamantaṁ nisinno kho soṇadaṇḍo brāhmaṇo bhagavantaṁ etadavoca: 26.3“Worthy Gotama, if, when I have gone to an assembly, I rise from my seat and bow to the Buddha, that assembly might disparage me for that. 26.3“ahañceva kho pana, bho gotama, parisagato samāno āsanā vuṭṭhahitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. 26.4And when you’re disparaged by the assembly, your reputation diminishes. 26.4Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha. 26.5When your reputation diminishes, your wealth also diminishes. 26.5Yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 26.6But my wealth relies on my reputation. 26.6Yasoladdhā kho panamhākaṁ bhogā. 26.7If, when I have gone to an assembly, I raise my joined palms, please take it that I have risen from my seat. 26.7Ahañceva kho pana, bho gotama, parisagato samāno añjaliṁ paggaṇheyyaṁ, āsanā me taṁ bhavaṁ gotamo paccuṭṭhānaṁ dhāretu. 26.8And if I undo my turban, please take it that I have bowed. 26.8Ahañceva kho pana, bho gotama, parisagato samāno veṭhanaṁ omuñceyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretu. 26.9And the worthy Gotama, if, when I am in a carriage, I get down from my carriage and bow to the Buddha, that assembly might disparage me for that. 26.9Ahañceva kho pana, bho gotama, yānagato samāno yānā paccorohitvā bhavantaṁ gotamaṁ abhivādeyyaṁ, tena maṁ sā parisā paribhaveyya. 26.10[…]26.10Yaṁ kho pana sā parisā paribhaveyya, yasopi tassa hāyetha, yassa kho pana yaso hāyetha, bhogāpi tassa hāyeyyuṁ. 26.11[…]26.11Yasoladdhā kho panamhākaṁ bhogā. 26.12If, when I am in a carriage, I hold up my goad, please take it that I have got down from my carriage. 26.12Ahañceva kho pana, bho gotama, yānagato samāno patodalaṭṭhiṁ abbhunnāmeyyaṁ, yānā me taṁ bhavaṁ gotamo paccorohanaṁ dhāretu. 26.13And if I lower my parasol, please take it that I have bowed.” Soṇadaṇḍa’s attachment to his reputation betrays his lack of inner confidence and stands in contrast with Pokkharasāti. Perhaps it may also be read as a regional characteristic, since Buddhism was less well established in the Aṅga region than in central Magadha. 26.13Ahañceva kho pana, bho gotama, yānagato samāno chattaṁ apanāmeyyaṁ, sirasā me taṁ bhavaṁ gotamo abhivādanaṁ dhāretū”ti.

27.1Then the Buddha educated, encouraged, fired up, and inspired the brahmin Soṇadaṇḍa with a Dhamma talk, after which he got up from his seat and left. 27.1Atha kho bhagavā soṇadaṇḍaṁ brāhmaṇaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmīti.

27.2[…]27.2Soṇadaṇḍasuttaṁ niṭṭhitaṁ catutthaṁ.