The Lion’s Roar to the Naked Ascetic Kassapa

1.1So I have heard. 1.1Evaṁ me sutaṁ—1.2At one time the Buddha was staying near Ujuññā, in the deer park at Kaṇṇakatthala. Ujuññā was a Kosalan town at which King Pasenadi visited the Buddha in MN 90. | “Deer parks” were nature reservations where the animals were safe from hunters. 1.2ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.

1.3Then the naked ascetic Kassapa went up to the Buddha and exchanged greetings with him. Naked ascetics are still found in India today. Some Jains went naked, but if he were a Jain he would have been introduced as such. Kassapa is an ancient clan name of the brahmins, and we meet four naked ascetics named Kassapa in the canon (here, SN 12.17, SN 41.9, and MN 124). They cannot be the same person, for at the end of each account it is said they went forth and attained arahantship. 1.3Atha kho acelo kassapo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. 1.4When the greetings and polite conversation were over, he stood to one side and said to the Buddha: 1.4Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho acelo kassapo bhagavantaṁ etadavoca:

2.1“Worthy Gotama, I have heard the following: 2.1“sutaṁ metaṁ, bho gotama: 2.2‘The ascetic Gotama criticizes all fervent mortification. He categorically condemns and denounces all fervent mortifiers who live rough.’ In his first sermon, the Buddha rejected extremes of self-mortification. There the term was attakilamatha (“self-mortification”), whereas here it is tapas (“heat, burning, fervor”). These refer to the same practices, but tapas points to the fervent ardor of the practitioner, generating an inner heat that “burns off” the corrupting traces of kamma and defilements. This topic is also discussed in AN 10.94. 2.2‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti. 2.3Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism? 2.3Ye te, bho gotama, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? 2.4For we don’t want to misrepresent the worthy Gotama.” 2.4Anabbhakkhātukāmā hi mayaṁ bhavantaṁ gotaman”ti.

3.1“Kassapa, those who say this do not repeat what I have said. They misrepresent me with what is false, baseless, and untrue. 3.1“Ye te, kassapa, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, na me te vuttavādino, abbhācikkhanti ca pana maṁ te asatā abhūtena. 3.2With clairvoyance that is purified and superhuman, I see some fervent mortifier who lives rough reborn in a place of loss, a bad place, the underworld, hell. 3.2Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. 3.3But I see another fervent mortifier who lives rough reborn in a good place, a heavenly realm. While the self-mortification itself may be useless, the person who practices it may have other good qualities. The Buddha is cautioning against rash judgement. 3.3Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ lūkhājīviṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ.

3.4I see some fervent mortifier who takes it easy reborn in a place of loss. 3.4Idhāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ. 3.5But I see another fervent mortifier who takes it easy reborn in a good place, a heavenly realm. 3.5Idha panāhaṁ, kassapa, ekaccaṁ tapassiṁ appadukkhavihāriṁ passāmi dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ. 3.6Since I truly understand the coming and going, passing away and rebirth of these fervent mortifiers in this way, how could I criticize all forms of mortification, or categorically condemn and denounce those fervent mortifiers who live rough? 3.6Yohaṁ, kassapa, imesaṁ tapassīnaṁ evaṁ āgatiñca gatiñca cutiñca upapattiñca yathābhūtaṁ pajānāmi, sohaṁ kiṁ sabbaṁ tapaṁ garahissāmi, sabbaṁ vā tapassiṁ lūkhājīviṁ ekaṁsena upakkosissāmi upavadissāmi?

4.1There are some clever ascetics and brahmins who are subtle, accomplished in the doctrines of others, hair-splitters. You’d think they live to demolish convictions with their intellect. 4.1Santi, kassapa, eke samaṇabrāhmaṇā paṇḍitā nipuṇā kataparappavādā vālavedhirūpā. Te bhindantā maññe caranti paññāgatena diṭṭhigatāni. 4.2They agree with me in some matters and disagree in others. 4.2Tehipi me saddhiṁ ekaccesu ṭhānesu sameti, ekaccesu ṭhānesu na sameti. 4.3Some of the things that they applaud, I also applaud. 4.3Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘sādhū’ti. 4.4Some of the things that they don’t applaud, I also don’t applaud. 4.4Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayampi taṁ ekaccaṁ vadema ‘na sādhū’ti. 4.5But some of the things that they applaud, I don’t applaud. 4.5Yaṁ te ekaccaṁ vadanti ‘sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘na sādhū’ti. 4.6And some of the things that they don’t applaud, I do applaud. 4.6Yaṁ te ekaccaṁ vadanti ‘na sādhū’ti, mayaṁ taṁ ekaccaṁ vadema ‘sādhū’ti.

4.7Some of the things that I applaud, others also applaud. 4.7Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘sādhū’ti. 4.8Some of the things that I don’t applaud, they also don’t applaud. 4.8Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, parepi taṁ ekaccaṁ vadanti ‘na sādhū’ti. 4.9But some of the things that I don’t applaud, others do applaud. 4.9Yaṁ mayaṁ ekaccaṁ vadema ‘na sādhū’ti, pare taṁ ekaccaṁ vadanti ‘sādhū’ti. 4.10And some of the things that I do applaud, others don’t applaud. 4.10Yaṁ mayaṁ ekaccaṁ vadema ‘sādhū’ti, pare taṁ ekaccaṁ vadanti ‘na sādhū’ti.

5.01. Examination 5.01. Samanuyuñjāpanakathā

5.1I go up to them and say: 5.1Tyāhaṁ upasaṅkamitvā evaṁ vadāmi: 5.2‘Let us leave aside those matters on which we disagree. Again we see the Buddha’s preferred method of establishing common ground first, then building an argument from there. 5.2‘yesu no, āvuso, ṭhānesu na sameti, tiṭṭhantu tāni ṭhānāni. 5.3But there are some matters on which we agree. Regarding these, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 5.3Yesu ṭhānesu sameti, tattha viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ:

5.4“There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. 5.4“ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. 5.5Who proceeds having totally given these things up: the ascetic Gotama, or the tutors of other communities?”’ Rather than logical hair-splitting, the Buddha recommends looking at a person’s conduct. 5.5Ko ime dhamme anavasesaṁ pahāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā”ti?

6.1It’s possible that they might say: 6.1Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 6.2[…]6.2‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. 6.3‘The ascetic Gotama proceeds having totally given those unskillful things up, compared with the tutors of other communities.’ 6.3Samaṇo gotamo ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. 6.4And that’s how, when sensible people pursue the matter, they will mostly praise us. 6.4Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

7.1In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 7.1Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: 7.2‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. 7.2‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. 7.3Who proceeds having totally undertaken these things: the ascetic Gotama, or the tutors of other communities?’ 7.3Ko ime dhamme anavasesaṁ samādāya vattati, samaṇo vā gotamo, pare vā pana bhonto gaṇācariyā’ti?

8.1It’s possible that they might say: 8.1Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 8.2[…]8.2‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. 8.3‘The ascetic Gotama proceeds having totally undertaken these things, compared with the tutors of other communities.’ 8.3Samaṇo gotamo ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyā’ti. 8.4And that’s how, when sensible people pursue the matter, they will mostly praise us. 8.4Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

9.1In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 9.1Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ: 9.2‘There are things that are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones, and dark—and are reckoned as such. 9.2‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. 9.3Who proceeds having totally given these things up: the ascetic Gotama’s disciples, or the disciples of other tutors?’ 9.3Ko ime dhamme anavasesaṁ pahāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

10.1It’s possible that they might say: 10.1Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 10.2[…]10.2‘ye imesaṁ bhavataṁ dhammā akusalā akusalasaṅkhātā, sāvajjā sāvajjasaṅkhātā, asevitabbā asevitabbasaṅkhātā, na alamariyā na alamariyasaṅkhātā, kaṇhā kaṇhasaṅkhātā. 10.3‘The ascetic Gotama’s disciples proceed having totally given those unskillful things up, compared with the disciples of other tutors.’ 10.3Gotamasāvakasaṅgho ime dhamme anavasesaṁ pahāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. 10.4And that’s how, when sensible people pursue the matter, they will mostly praise us. 10.4Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

11.1In addition, sensible people, pursuing, pressing, and grilling, would compare teacher with teacher or community with community: 11.1Aparampi no, kassapa, viññū samanuyuñjantaṁ samanugāhantaṁ samanubhāsantaṁ satthārā vā satthāraṁ saṅghena vā saṅghaṁ. 11.2‘There are things that are skillful, blameless, worth cultivating, worthy of the noble ones, and bright—and are reckoned as such. 11.2‘Ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. 11.3Who proceeds having totally undertaken these things: the ascetic Gotama’s disciples, or the disciples of other tutors?’ 11.3Ko ime dhamme anavasesaṁ samādāya vattati, gotamasāvakasaṅgho vā, pare vā pana bhonto gaṇācariyasāvakasaṅghā’ti?

12.1It’s possible that they might say: 12.1Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ viññū samanuyuñjantā samanugāhantā samanubhāsantā evaṁ vadeyyuṁ: 12.2[…]12.2‘ye imesaṁ bhavataṁ dhammā kusalā kusalasaṅkhātā, anavajjā anavajjasaṅkhātā, sevitabbā sevitabbasaṅkhātā, alamariyā alamariyasaṅkhātā, sukkā sukkasaṅkhātā. 12.3‘The ascetic Gotama’s disciples proceed having totally undertaken those skillful things, compared with the disciples of other tutors.’ 12.3Gotamasāvakasaṅgho ime dhamme anavasesaṁ samādāya vattati, yaṁ vā pana bhonto pare gaṇācariyasāvakasaṅghā’ti. 12.4And that’s how, when sensible people pursue the matter, they will mostly praise us. 12.4Itiha, kassapa, viññū samanuyuñjantā samanugāhantā samanubhāsantā amheva tattha yebhuyyena pasaṁseyyuṁ.

13.02. The Noble Eightfold Path 13.02. Ariyaaṭṭhaṅgikamagga

13.1There is, Kassapa, a path, there is a practice, practicing in accordance with which you will know and see for yourself: 13.1Atthi, kassapa, maggo atthi paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: 13.2‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’ Here -va has an exclusive sense (= eva). Compare Dhp 274: eseva maggo natthañño (“This is the path, there is no other”). 13.2‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti. 13.3And what is that path? 13.3Katamo ca, kassapa, maggo, katamā ca paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati: 13.4[…]13.4‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’ti? 13.5It is simply this noble eightfold path, that is: 13.5Ayameva ariyo aṭṭhaṅgiko maggo. 13.6right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. 13.6Seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. 13.7This is the path, this is the practice, practicing in accordance with which you will know and see for yourself: ‘Only the ascetic Gotama’s words are timely, true, and meaningful, in line with the teaching and training.’” Compare DN 16:5.27.1. 13.7Ayaṁ kho, kassapa, maggo, ayaṁ paṭipadā, yathāpaṭipanno sāmaññeva ñassati sāmaṁ dakkhati ‘samaṇova gotamo kālavādī bhūtavādī atthavādī dhammavādī vinayavādī’”ti.

14.03. The Courses of Fervent Mortification 14.03. Tapopakkamakathā

14.1When he had spoken, Kassapa said to the Buddha: 14.1Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca:

14.2“Reverend Gotama, those ascetics and brahmins consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. What follows is a description of ascetic practices undertaken by the Jains and similar groups. | The phrase “course of fervent mortification” (tapopakkama) is unique to this sutta. Pakkama means “stepping out”. 14.2“imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 14.3They go naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. Buddhist mendicants may not receive food in their hands, nor lick them while eating. Followers of the practices listed here would have walked steadily and randomly for alms, accepting only what was given at the time. 14.3Acelako hoti, muttācāro, hatthāpalekhano, naehibhaddantiko, natiṭṭhabhaddantiko, nābhihaṭaṁ, na uddissakataṁ, na nimantanaṁ sādiyati. 14.4They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. Keeping sheep (eḷaka, for slaughter) goes against the Jain principle of non-violence, as does keeping weapons (daṇḍa). | A musala often means “pestle”, but it can also be a “shovel”; at MN 81:18.12 it is regarded as a virtue to not use one to dig the soil (which is regarded as being alive in Jainism). | Thusodaka is an alcoholic porridge fermented from grain-husks, mentioned alongside sovīraka in the Pali commentaries and Carakasaṁhitā 27g.191. 14.4So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ, na maṁsaṁ, na suraṁ, na merayaṁ, na thusodakaṁ pivati. 14.5They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. 14.5So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko … sattāgāriko vā hoti sattālopiko; 14.6They feed on one saucer a day, two saucers a day, up to seven saucers a day. 14.6ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti … sattahipi dattīhi yāpeti; 14.7They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. 14.7ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti … sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

14.8Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. 14.8Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 14.9They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. It is not easy to meaningfully distinguish the various kinds of grain. 14.9Sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.

14.10Those ascetics and brahmins also consider these courses of fervent mortification to be what makes someone a true ascetic or brahmin. 14.10Imepi kho, āvuso gotama, tapopakkamā etesaṁ samaṇabrāhmaṇānaṁ sāmaññasaṅkhātā ca brahmaññasaṅkhātā ca. 14.11They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. All are extremely uncomfortable. Christian ascetics wore a “hair shirt” in order to “mortify the flesh” . 14.11Sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhikampi dhāreti, 14.12They tear out hair and beard, committed to this practice. Jain ascetics tear out their hair at ordination, rather than shaving. 14.12kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, 14.13They constantly stand, turning down seats. Remaining in one posture for months or years at a time is one of the most difficult practices. 14.13ubbhaṭṭhakopi hoti āsanapaṭikkhitto, 14.14They squat, committed to the endeavor of squatting. 14.14ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, 14.15They lie on a mat of thorns, making a mat of thorns their bed. 14.15kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti, 14.16They make their bed on a plank, or the bare ground. 14.16phalakaseyyampi kappeti, thaṇḍilaseyyampi kappeti, 14.17They lie only on one side. 14.17ekapassayikopi hoti 14.18They wear dust and dirt. Strict Jain ascetics did not bathe. 14.18rajojalladharo, 14.19They stay in the open air. 14.19abbhokāsikopi hoti 14.20They sleep wherever they lay their mat. 14.20yathāsanthatiko, 14.21They eat unnatural things, committed to the practice of eating unnatural foods. At Kd 6:14.6.3 the four “great unnaturals” (or “filthy edibles”, mahāvikaṭa) are said to be feces, urine, ash, and clay. At MN 12:49.3 the Buddha said he ate the “unnatural things” of feces and urine when undertaking ascetic practices. 14.21vekaṭikopi hoti vikaṭabhojanānuyogamanuyutto, 14.22They don’t drink, committed to the practice of not drinking liquids. 14.22apānakopi hoti apānakattamanuyutto, 14.23They’re devoted to ritual bathing three times a day, including at dusk.” This seems out of place here. It was a Brahmanical practice (SN 7.21), as the Jains refused to bathe at all. Indeed, bathing three times a day in the Indian climate would, for most of the year, be quite pleasant. 14.23sāyatatiyakampi udakorohanānuyogamanuyutto viharatī”ti.

15.04. The Uselessness of Fervent Mortification 15.04. Tapopakkamaniratthakathā

15.1“Kassapa, someone may practice all those forms of mortification, 15.1“Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 15.2but if they haven’t developed and realized any accomplishment in ethics, mind, and wisdom, they are far from being a true ascetic or brahmin. The term “accomplishment in mind” (cittasampadā) is equivalent to “accomplishment in immersion” (samādhisampadā). More generally, when citta is used in the context of meditation, it is normally a synonym of samādhi. 15.2Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. Atha kho so ārakāva sāmaññā ārakāva brahmaññā. 15.3But take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. Mettā is universal love and good will free from attachment. As well as being a foundation for good character and healthy emotional development, it serves to lead the mind into deep meditation of jhāna. 15.3Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 15.4When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” 15.4Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

15.5[…]15.5Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 15.6[…]15.6Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. 15.7[…]15.7Atha kho so ārakāva sāmaññā ārakāva brahmaññā. 15.8[…]15.8Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 15.9[…]15.9Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

15.10[…]15.10Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… 15.11[…]15.11sāyatatiyakampi udakorohanānuyogamanuyutto viharati. 15.12[…]15.12Tassa cāyaṁ sīlasampadā cittasampadā paññāsampadā abhāvitā hoti asacchikatā. 15.13[…]15.13Atha kho so ārakāva sāmaññā ārakāva brahmaññā. 15.14[…]15.14Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 15.15[…]15.15Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

16.1When he had spoken, Kassapa said to the Buddha, 16.1Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: 16.2“It’s hard, worthy Gotama, to be a true ascetic or a true brahmin.” 16.2“dukkaraṁ, bho gotama, sāmaññaṁ dukkaraṁ brahmaññan”ti.

16.3“It’s typical, Kassapa, in this world to think that it’s hard to be a true ascetic or brahmin. 16.3“Pakati kho esā, kassapa, lokasmiṁ ‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. 16.4But someone might practice all those forms of mortification. 16.4Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 16.5And if it was only because of just that much, only because of that course of fervent mortification that it was so very hard to be a true ascetic or brahmin, it wouldn’t be appropriate to say that 16.5Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: 16.6it’s hard to be a true ascetic or brahmin. 16.6‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

16.7For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—16.7Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 16.8to practice all those forms of mortification. 16.8‘handāhaṁ acelako homi, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmī’ti.

16.9It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to be a true ascetic or brahmin. And that’s why it is appropriate to say that 16.9Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 16.10it’s hard to be a true ascetic or brahmin. 16.10‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. 16.11Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. The Buddha was criticized for going soft after abandoning austere practices, but here he flips the script, arguing that it is inner transformation that is really hard, not outer shows of mortification. 16.11Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 16.12When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’. …” 16.12Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

16.13[…]16.13Sākabhakkho cepi, kassapa, hoti, sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 16.14[…]16.14Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: 16.15[…]16.15‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

16.16[…]16.16Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 16.17[…]16.17‘handāhaṁ sākabhakkho vā homi, sāmākabhakkho vā …pe… vanamūlaphalāhāro yāpemi pavattaphalabhojī’ti.

16.18[…]16.18Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 16.19[…]16.19‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. 16.20[…]16.20Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 16.21[…]16.21Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

16.22[…]16.22Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. 16.23[…]16.23Imāya ca, kassapa, mattāya iminā tapopakkamena sāmaññaṁ vā abhavissa brahmaññaṁ vā dukkaraṁ sudukkaraṁ, netaṁ abhavissa kallaṁ vacanāya: 16.24[…]16.24‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti.

16.25[…]16.25Sakkā ca panetaṁ abhavissa kātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 16.26[…]16.26‘handāhaṁ sāṇānipi dhāremi, masāṇānipi dhāremi …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharāmī’ti.

16.27[…]16.27Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena sāmaññaṁ vā hoti brahmaññaṁ vā dukkaraṁ sudukkaraṁ, tasmā etaṁ kallaṁ vacanāya: 16.28[…]16.28‘dukkaraṁ sāmaññaṁ dukkaraṁ brahmaññan’ti. 16.29[…]16.29Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 16.30[…]16.30Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

17.1When he had spoken, Kassapa said to the Buddha, 17.1Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: 17.2“It’s hard, worthy Gotama, to know a true ascetic or a true brahmin.” 17.2“dujjāno, bho gotama, samaṇo, dujjāno brāhmaṇo”ti.

17.3“It’s typical in this world to think that it’s hard to know a true ascetic or brahmin. 17.3“Pakati kho esā, kassapa, lokasmiṁ ‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 17.4But someone might practice all those forms of mortification. 17.4Acelako cepi, kassapa, hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati. 17.5And if it was only by just that much, only by that course of fervent mortification that it was so very hard to know a true ascetic or brahmin, it wouldn’t be appropriate to say that 17.5Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 17.6it’s hard to know a true ascetic or brahmin. 17.6‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

17.7For it would be quite possible for a householder or a householder’s child—or even the bonded maid who carries the water-jar—17.7Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 17.8to know that someone is practicing all those forms of mortification. 17.8‘ayaṁ acelako hoti, muttācāro, hatthāpalekhano …pe… iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharatī’ti.

17.9It’s because there’s something other than just that much, something other than that course of fervent mortification that it’s so very hard to know a true ascetic or brahmin. And that’s why it is appropriate to say that 17.9Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 17.10it’s hard to know a true ascetic or brahmin. 17.10‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 17.11Take a mendicant who develops a heart of love, free of enmity and ill will. And they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements. 17.11Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 17.12When they achieve this, they’re a mendicant who is called a ‘true ascetic’ and also ‘a true brahmin’.” 17.12Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

17.13[…]17.13Sākabhakkho cepi, kassapa, hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī. 17.14[…]17.14Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 17.15[…]17.15‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

17.16[…]17.16Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 17.17[…]17.17‘ayaṁ sākabhakkho vā hoti sāmākabhakkho …pe… vanamūlaphalāhāro yāpeti pavattaphalabhojī’ti.

17.18[…]17.18Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 17.19[…]17.19‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 17.20[…]17.20Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 17.21[…]17.21Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipi.

17.22[…]17.22Sāṇāni cepi, kassapa, dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharati. 17.23[…]17.23Imāya ca, kassapa, mattāya iminā tapopakkamena samaṇo vā abhavissa brāhmaṇo vā dujjāno sudujjāno, netaṁ abhavissa kallaṁ vacanāya: 17.24[…]17.24‘dujjāno samaṇo dujjāno brāhmaṇo’ti.

17.25[…]17.25Sakkā ca paneso abhavissa ñātuṁ gahapatinā vā gahapatiputtena vā antamaso kumbhadāsiyāpi: 17.26[…]17.26‘ayaṁ sāṇānipi dhāreti, masāṇānipi dhāreti …pe… sāyatatiyakampi udakorohanānuyogamanuyutto viharatī’ti.

17.27[…]17.27Yasmā ca kho, kassapa, aññatreva imāya mattāya aññatra iminā tapopakkamena samaṇo vā hoti brāhmaṇo vā dujjāno sudujjāno, tasmā etaṁ kallaṁ vacanāya: 17.28[…]17.28‘dujjāno samaṇo dujjāno brāhmaṇo’ti. 17.29[…]17.29Yato kho, kassapa, bhikkhu averaṁ abyāpajjaṁ mettacittaṁ bhāveti, āsavānañca khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 17.30[…]17.30Ayaṁ vuccati, kassapa, bhikkhu samaṇo itipi brāhmaṇo itipī”ti.

18.05. The Accomplishment of Ethics, Mind, and Wisdom 18.05. Sīlasamādhipaññāsampadā

18.1When he had spoken, Kassapa said to the Buddha, 18.1Evaṁ vutte, acelo kassapo bhagavantaṁ etadavoca: 18.2“But worthy Gotama, what is that accomplishment in ethics, in mind, and in wisdom?” Note that the heading for this section in the Mahāsaṅgīti edition uses samādhi rather than citta. Headings were added by later editors, and are not part of the original text. 18.2“katamā pana sā, bho gotama, sīlasampadā, katamā cittasampadā, katamā paññāsampadā”ti?

18.3“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. 18.3“idha, kassapa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 18.3.1.2He 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. 18.3.1.2So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. 18.3.1.3He 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. 18.3.1.3So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

18.3.2.1A 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. 18.3.2.1Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. 18.3.2.2They gain faith in the Realized One 18.3.2.2So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. 18.3.2.3and reflect: 18.3.2.3So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: 18.3.2.4‘Life at home is cramped and dirty, life gone forth is wide open. 18.3.2.4‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. 18.3.2.5It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. 18.3.2.5Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. 18.3.2.6Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 18.3.2.6Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

18.3.2.7After 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. 18.3.2.7So 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.

18.4Once 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”. 18.4So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

18.4.1.0.15.1. Ethics 18.4.1.0.15.1. Sīla

18.4.1.0.25.1.1. The Shorter Section on Ethics 18.4.1.0.25.1.1. Cūḷasīla

18.5And how is a mendicant accomplished in ethics? 18.5Kathañca, kassapa, bhikkhu sīlasampanno hoti? 18.6It’s when a mendicant gives up killing living creatures. They renounce the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. 18.6Idha, kassapa, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. 18.7This pertains to their accomplishment in ethics. 18.7Idampissa hoti sīlasampadāya.

18.7.1.1They 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. 18.7.1.1Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. 18.7.1.2This pertains to their accomplishment in ethics. 18.7.1.2Idampissa hoti sīlasampadāya.

18.7.1.3They 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. 18.7.1.3Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. 18.7.1.4This pertains to their accomplishment in ethics. 18.7.1.4Idampissa hoti sīlasampadāya.

18.7.2.1They 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. 18.7.2.1Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. 18.7.2.2This pertains to their accomplishment in ethics. 18.7.2.2Idampissa hoti sīlasampadāya.

18.7.2.3They 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. 18.7.2.3Pisuṇaṁ 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. 18.7.2.4This pertains to their accomplishment in ethics. 18.7.2.4Idampissa hoti sīlasampadāya.

18.7.2.5They 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. 18.7.2.5Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. 18.7.2.6This pertains to their accomplishment in ethics. 18.7.2.6Idampissa hoti sīlasampadāya.

18.7.2.7They 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. 18.7.2.7Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. 18.7.2.8This pertains to their accomplishment in ethics. 18.7.2.8Idampissa hoti sīlasampadāya.

18.7.3.1They refrain from injuring plants and seeds. 18.7.3.1Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 18.7.3.2They eat in one part of the day, abstaining from eating at night and food at the wrong time. 18.7.3.2ekabhattiko hoti rattūparato virato vikālabhojanā. 18.7.3.3They refrain from seeing shows of dancing, singing, and music . 18.7.3.3Naccagītavāditavisūkadassanā paṭivirato hoti. 18.7.3.4They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. 18.7.3.4Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. 18.7.3.5They refrain from high and luxurious beds. To avoid sleeping too much. 18.7.3.5Uccāsayanamahāsayanā paṭivirato hoti. 18.7.3.6They refrain from receiving gold and currency, 18.7.3.6Jātarūparajatapaṭiggahaṇā paṭivirato hoti. 18.7.3.7raw grains, 18.7.3.7Āmakadhaññapaṭiggahaṇā paṭivirato hoti. 18.7.3.8raw meat, 18.7.3.8Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. 18.7.3.9women and girls, 18.7.3.9Itthikumārikapaṭiggahaṇā paṭivirato hoti. 18.7.3.10male and female bondservants, 18.7.3.10Dāsidāsapaṭiggahaṇā paṭivirato hoti. 18.7.3.11goats and sheep, 18.7.3.11Ajeḷakapaṭiggahaṇā paṭivirato hoti. 18.7.3.12chickens and pigs, 18.7.3.12Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. 18.7.3.13elephants, cows, horses, and mares, 18.7.3.13Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. 18.7.3.14and fields and land. 18.7.3.14Khettavatthupaṭiggahaṇā paṭivirato hoti. 18.7.3.15They refrain from running errands and messages; 18.7.3.15Dūteyyapahiṇagamanānuyogā paṭivirato hoti. 18.7.3.16buying and selling; 18.7.3.16Kayavikkayā paṭivirato hoti. 18.7.3.17falsifying weights, metals, or measures; 18.7.3.17Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. 18.7.3.18bribery, fraud, cheating, and duplicity; 18.7.3.18Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. 18.7.3.19mutilation, murder, abduction, banditry, plunder, and violence. 18.7.3.19Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. 18.7.3.20This pertains to their accomplishment in ethics. 18.7.3.20Idampissa hoti sīlasampadāya.

18.7.3.21The shorter section on ethics is finished. 18.7.3.21Cūḷasīlaṁ niṭṭhitaṁ.

18.7.4.05.1.2. The Middle Section on Ethics 18.7.4.05.1.2. Majjhimasīla

18.7.4.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds. 18.7.4.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. 18.7.4.2These 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. 18.7.4.2Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. 18.7.4.3This pertains to their accomplishment in ethics. 18.7.4.3Idampissa hoti sīlasampadāya.

18.7.5.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use. 18.7.5.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. 18.7.5.2This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and things of the flesh. 18.7.5.2Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, 18.7.5.3They refrain from storing up such goods. 18.7.5.3iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. 18.7.5.4This pertains to their accomplishment in ethics. 18.7.5.4Idampissa hoti sīlasampadāya.

18.7.6.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows. 18.7.6.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 18.7.6.2This 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. 18.7.6.2Seyyathidaṁ—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 18.7.6.3They refrain from such shows. 18.7.6.3iti vā iti evarūpā visūkadassanā paṭivirato hoti. 18.7.6.4This pertains to their accomplishment in ethics. 18.7.6.4Idampissa hoti sīlasampadāya.

18.7.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence. 18.7.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. 18.7.7.2This includes such things as checkers with eight or ten rows, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, guessing another’s thoughts, and imitating musical instruments. 18.7.7.2Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ 18.7.7.3They refrain from such gambling. 18.7.7.3iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. 18.7.7.4This pertains to their accomplishment in ethics. 18.7.7.4Idampissa hoti sīlasampadāya.

18.7.8.1There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding. 18.7.8.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. 18.7.8.2This 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. 18.7.8.2Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ 18.7.8.3They refrain from such bedding. 18.7.8.3iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. 18.7.8.4This pertains to their accomplishment in ethics. 18.7.8.4Idampissa hoti sīlasampadāya.

18.7.9.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in attiring and adorning themselves with garlands, fragrance, and makeup. 18.7.9.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. 18.7.9.2This 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. 18.7.9.2Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni 18.7.9.3They refrain from such attirement and adornment. 18.7.9.3iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. 18.7.9.4This pertains to their accomplishment in ethics. 18.7.9.4Idampissa hoti sīlasampadāya.

18.7.10.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in low talk. 18.7.10.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 18.7.10.2This 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. 18.7.10.2Seyyathidaṁ—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 18.7.10.3They refrain from such low talk. 18.7.10.3iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. 18.7.10.4This pertains to their accomplishment in ethics. 18.7.10.4Idampissa hoti sīlasampadāya.

18.7.11.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments. 18.7.11.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 18.7.11.2They 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!’ 18.7.11.2Seyyathidaṁ—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 18.7.11.3They refrain from such argumentative talk. 18.7.11.3iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. 18.7.11.4This pertains to their accomplishment in ethics. 18.7.11.4Idampissa hoti sīlasampadāya.

18.7.12.1There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages. 18.7.12.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. 18.7.12.2This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’ 18.7.12.2Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti 18.7.12.3They refrain from such errands. 18.7.12.3iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. 18.7.12.4This pertains to their accomplishment in ethics. 18.7.12.4Idampissa hoti sīlasampadāya.

18.7.13.1There 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. 18.7.13.1Yathā 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. 18.7.13.2This pertains to their accomplishment in ethics. 18.7.13.2Idampissa hoti sīlasampadāya.

18.7.13.3The middle section on ethics is finished. 18.7.13.3Majjhimasīlaṁ niṭṭhitaṁ.

18.7.14.05.1.3. The Long Section on Ethics 18.7.14.05.1.3. Mahāsīla

19.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.1.2This 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. 19.1.1.2Seyyathidaṁ—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 19.1.1.3They refrain from such low lore, such wrong livelihood. 19.1.1.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.1.4This pertains to their accomplishment in ethics. 19.1.1.4Idampissa hoti sīlasampadāya.

19.1.2.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.2.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.2.2This 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. 19.1.2.2Seyyathidaṁ—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 19.1.2.3They refrain from such low lore, such wrong livelihood. 19.1.2.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.2.4This pertains to their accomplishment in ethics. 19.1.2.4Idampissa hoti sīlasampadāya.

19.1.3.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.3.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.3.2This 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. 19.1.3.2Seyyathidaṁ—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 19.1.3.3They refrain from such low lore, such wrong livelihood. 19.1.3.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.3.4This pertains to their accomplishment in ethics. 19.1.3.4Idampissa hoti sīlasampadāya.

19.1.4.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.4.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.4.2This 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. 19.1.4.2Seyyathidaṁ—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 19.1.4.3They refrain from such low lore, such wrong livelihood. 19.1.4.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.4.4This pertains to their accomplishment in ethics. 19.1.4.4Idampissa hoti sīlasampadāya.

19.1.5.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.5.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.5.2This 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. 19.1.5.2Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ 19.1.5.3They refrain from such low lore, such wrong livelihood. 19.1.5.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.5.4This pertains to their accomplishment in ethics. 19.1.5.4Idampissa hoti sīlasampadāya.

19.1.6.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.6.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.1.6.2This 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. 19.1.6.2Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ 19.1.6.3They refrain from such low lore, such wrong livelihood. 19.1.6.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.1.6.4This pertains to their accomplishment in ethics. 19.1.6.4Idampissa hoti sīlasampadāya.

19.1.7.1There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. 19.1.7.1Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 19.2This 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. 19.2Seyyathidaṁ—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 19.3They refrain from such low lore, such wrong livelihood. 19.3iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. 19.4This pertains to their accomplishment in ethics. 19.4Idampissa hoti sīlasampadāya.

19.5A mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 19.5Sa kho so, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 19.6It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. 19.6Seyyathāpi, kassapa, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; 19.7In the same way, a mendicant thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint. 19.7evameva kho, kassapa, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. 19.8When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. 19.8So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. 19.9That’s how a mendicant is accomplished in ethics. 19.9Evaṁ kho, kassapa, bhikkhu sīlasampanno hoti. 19.10This, Kassapa, is that accomplishment in ethics. 19.10Ayaṁ kho, kassapa, sīlasampadā …pe…

19.10.1.6The longer section on ethics is finished. 19.10.1.6Mahāsīlaṁ niṭṭhitaṁ.

19.10.2.0.15.2. Immersion 19.10.2.0.15.2. Samādhi

19.10.2.0.25.2.1. Sense Restraint 19.10.2.0.25.2.1. Indriyasaṁvara

19.10.2.1And 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. 19.10.2.1Kathañca, kassapa, bhikkhu indriyesu guttadvāro hoti? 19.10.2.2When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. 19.10.2.2Idha, kassapa, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. 19.10.2.3If 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. 19.10.2.3Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 19.10.2.4When they hear a sound with their ears … 19.10.2.4Sotena saddaṁ sutvā …pe… 19.10.2.5When they smell an odor with their nose … 19.10.2.5ghānena gandhaṁ ghāyitvā …pe… 19.10.2.6When they taste a flavor with their tongue … 19.10.2.6jivhāya rasaṁ sāyitvā …pe… 19.10.2.7When they feel a touch with their body … 19.10.2.7kāyena phoṭṭhabbaṁ phusitvā …pe… 19.10.2.8When they know an idea with their mind, they don’t get caught up in the features and details. 19.10.2.8manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. 19.10.2.9If 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. 19.10.2.9Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. 19.10.2.10When 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. 19.10.2.10So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. 19.10.2.11That’s how a mendicant guards the sense doors. 19.10.2.11Evaṁ kho, kassapa, bhikkhu indriyesu guttadvāro hoti.

19.10.3.05.2.2. Mindfulness and Situational Awareness 19.10.3.05.2.2. Satisampajañña

19.10.3.1And 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. 19.10.3.1Kathañca, kassapa, bhikkhu satisampajaññena samannāgato hoti? 19.10.3.2It’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. 19.10.3.2Idha, kassapa, 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. 19.10.3.3That’s how a mendicant has mindfulness and situational awareness. 19.10.3.3Evaṁ kho, kassapa, bhikkhu satisampajaññena samannāgato hoti.

19.10.4.05.2.3. Contentment 19.10.4.05.2.3. Santosa

19.10.4.1And how is a mendicant content? 19.10.4.1Kathañca, kassapa, bhikkhu santuṭṭho hoti? 19.10.4.2It’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. 19.10.4.2Idha, kassapa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 19.10.4.3They’re like a bird: wherever it flies, wings are its only burden. 19.10.4.3Seyyathāpi, kassapa, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; 19.10.4.4In 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. 19.10.4.4evameva kho, kassapa, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. 19.10.4.5That’s how a mendicant is content. 19.10.4.5Evaṁ kho, kassapa, bhikkhu santuṭṭho hoti.

19.10.5.05.2.4. Giving Up the Hindrances 19.10.5.05.2.4. Nīvaraṇappahāna

19.10.5.1When 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. 19.10.5.1So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, 19.10.5.2they 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. 19.10.5.2vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. 19.10.5.3After 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”. 19.10.5.3So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

19.10.6.1Giving 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. 19.10.6.1So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. 19.10.6.2Giving 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. 19.10.6.2Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. 19.10.6.3Giving 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. 19.10.6.3Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. 19.10.6.4Giving 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. 19.10.6.4Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. 19.10.6.5Giving 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. 19.10.6.5Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

19.10.7.1Suppose 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. 19.10.7.1Seyyathāpi, kassapa, puriso iṇaṁ ādāya kammante payojeyya. 19.10.7.2and his efforts proved successful. 19.10.7.2Tassa te kammantā samijjheyyuṁ. 19.10.7.3He would pay off the original loan and have enough left over to support his partner. 19.10.7.3So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 19.10.7.4Thinking about this, 19.10.7.4Tassa evamassa: 19.10.7.5[…]19.10.7.5‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. 19.10.7.6[…]19.10.7.6Tassa me te kammantā samijjhiṁsu. 19.10.7.7[…]19.10.7.7Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. 19.10.7.8he’d be filled with joy and happiness. 19.10.7.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

19.10.8.1Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 19.10.8.1Seyyathāpi, kassapa, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. 19.10.8.2But after some time they’d recover from that illness, and regain their appetite and their strength. 19.10.8.2So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 19.10.8.3Thinking about this, 19.10.8.3Tassa evamassa: 19.10.8.4[…]19.10.8.4‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno; 19.10.8.5[…]19.10.8.5bhattañca me nacchādesi, na ca me āsi kāye balamattā. 19.10.8.6[…]19.10.8.6Somhi etarahi tamhā ābādhā mutto; 19.10.8.7[…]19.10.8.7bhattañca me chādeti, atthi ca me kāye balamattā’ti. 19.10.8.8they’d be filled with joy and happiness. 19.10.8.8So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

19.10.9.1Suppose a person was imprisoned in a jail. 19.10.9.1Seyyathāpi, kassapa, puriso bandhanāgāre baddho assa. 19.10.9.2But after some time they were released from jail, safe and sound, with no loss of wealth. 19.10.9.2So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. 19.10.9.3Thinking about this, 19.10.9.3Tassa evamassa: 19.10.9.4[…]19.10.9.4‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. 19.10.9.5[…]19.10.9.5Natthi ca me kiñci bhogānaṁ vayo’ti. 19.10.9.6they’d be filled with joy and happiness. 19.10.9.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

19.10.10.1Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish. 19.10.10.1Seyyathāpi, kassapa, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. 19.10.10.2But 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. 19.10.10.2So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. 19.10.10.3Thinking about this, 19.10.10.3Tassa evamassa: 19.10.10.4[…]19.10.10.4‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. 19.10.10.5[…]19.10.10.5Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. 19.10.10.6they’d be filled with joy and happiness. 19.10.10.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

19.10.11.1Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. 19.10.11.1Seyyathāpi, kassapa, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. 19.10.11.2But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril. 19.10.11.2So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. 19.10.11.3Thinking about this, 19.10.11.3Tassa evamassa: 19.10.11.4[…]19.10.11.4‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. 19.10.11.5[…]19.10.11.5Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. 19.10.11.6they’d be filled with joy and happiness. 19.10.11.6So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

19.10.12.1In 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”. 19.10.12.1Evameva kho, kassapa, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

19.10.12.2But 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. 19.10.12.2Seyyathāpi, kassapa, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; 19.10.12.3[…]19.10.12.3evameva kho, kassapa, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

19.10.12.4Seeing 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. 19.10.12.4Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

19.10.13.05.2.5. First Absorption 19.10.13.05.2.5. Paṭhamajhāna

19.11Quite 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. 19.11So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. 19.11.1.2They 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). 19.11.1.2So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

19.11.2.1It’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.” 19.11.2.1Seyyathāpi, kassapa, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; 19.11.2.2In 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. 19.11.2.2evameva kho, kassapa, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. 19.12This pertains to their accomplishment in mind. 19.12Idampissa hoti cittasampadāya.

19.12.1.05.2.6. Second Absorption 19.12.1.05.2.6. Dutiyajhāna

19.13Furthermore, 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. 19.13Puna caparaṁ, kassapa, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. 19.13.1.2They 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. 19.13.1.2So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

19.13.2.1It’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. 19.13.2.1Seyyathāpi, kassapa, 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. 19.13.2.2But 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. 19.13.2.2Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

19.13.2.3In 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. 19.13.2.3Evameva kho, kassapa, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. 19.13.2.4This pertains to their accomplishment in mind. 19.13.2.4Idampissa hoti cittasampadāya.

19.13.3.05.2.7. Third Absorption 19.13.3.05.2.7. Tatiyajhāna

19.14Furthermore, 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. 19.14Puna caparaṁ, kassapa, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. 19.14.1.2They 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. 19.14.1.2So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

19.14.2.1It’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. 19.14.2.1Seyyathāpi, kassapa, 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; 19.14.2.2In 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. 19.14.2.2evameva kho, kassapa, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. 19.14.2.3This pertains to their accomplishment in mind. 19.14.2.3Idampissa hoti cittasampadāya.

19.14.3.05.2.8. Fourth Absorption 19.14.3.05.2.8. Catutthajhāna

19.15Furthermore, 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. 19.15Puna caparaṁ, kassapa, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 19.15.1.2They 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. 19.15.1.2So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

19.15.2.1It’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. 19.15.2.1Seyyathāpi, kassapa, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; 19.15.2.2In 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. 19.15.2.2evameva kho, kassapa, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. 19.16This pertains to their accomplishment in mind. 19.16Idampissa hoti cittasampadāya. 19.17This, Kassapa, is that accomplishment in mind. 19.17Ayaṁ kho, kassapa, cittasampadā.

19.17.1.0.15.3. The Eight Knowledges 19.17.1.0.15.3. Aṭṭhañāṇa

19.17.1.0.25.3.1. Knowledge and Vision 19.17.1.0.25.3.1. Vipassanāñāṇa

20.1When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they project it and extend it toward knowledge and vision. Of the eight kinds of knowledge and vision, only the last is considered indispensable. The fourth jhāna is the ideal basis for developing higher knowledges, although elsewhere the canon shows that even the first jhāna can be a basis for liberating insight. Without jhāna, however, the eightfold path is incomplete and liberating insight is impossible. | The verb abhininnāmeti (“extend”) indicates that the meditator comes out of full immersion like a tortoise sticking out its limbs (SN 35.240:1.7). 20.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 20.2[…]20.2ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti … 20.2.1.2They understand: 20.2.1.2So evaṁ pajānāti: 20.2.1.3‘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. 20.2.1.3‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 20.2.1.4And 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. 20.2.1.4idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

20.2.2.1Suppose there was a beryl gem that was naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 20.2.2.1Seyyathāpi, kassapa, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. 20.2.2.2And 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. 20.2.2.2Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. 20.2.2.3And a person with clear eyes were to take it in their hand and check it: 20.2.2.3Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: 20.2.2.4‘This beryl gem is naturally lustrous, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. 20.2.2.4‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; 20.2.2.5And it’s strung with a thread of blue, yellow, red, white, or golden brown.’ 20.2.2.5tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

20.2.2.6In 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. 20.2.2.6Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. 20.2.2.7[…]20.2.2.7So evaṁ pajānāti: 20.2.2.8[…]20.2.2.8‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; 20.2.2.9[…]20.2.2.9idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. 20.3This pertains to their accomplishment in wisdom. 20.3Idampissa hoti paññāsampadāya.

20.3.1.05.3.2. Mind-Made Body 20.3.1.05.3.2. Manomayiddhiñāṇa

20.3.1.1When 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. 20.3.1.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 20.3.1.2From 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. 20.3.1.2So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

20.3.2.1Suppose a person was to draw a reed out from its sheath. 20.3.2.1Seyyathāpi, kassapa, puriso muñjamhā īsikaṁ pavāheyya. 20.3.2.2They’d think: 20.3.2.2Tassa evamassa: 20.3.2.3‘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.’ 20.3.2.3‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. 20.3.2.4Or suppose a person was to draw a sword out from its scabbard. 20.3.2.4Seyyathā vā pana, kassapa, puriso asiṁ kosiyā pavāheyya. 20.3.2.5They’d think: 20.3.2.5Tassa evamassa: 20.3.2.6‘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.’ 20.3.2.6‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. 20.3.2.7Or suppose a person was to draw a snake out from its slough. 20.3.2.7Seyyathā vā pana, kassapa, puriso ahiṁ karaṇḍā uddhareyya. 20.3.2.8They’d think: 20.3.2.8Tassa evamassa: 20.3.2.9‘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.’ 20.3.2.9‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

20.3.2.10In 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. 20.3.2.10Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. 20.3.2.11From this body they create another body—formed, mind-made, whole in its major and minor limbs, not deficient in any faculty. 20.3.2.11So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. 20.3.2.12This pertains to their accomplishment in wisdom. 20.3.2.12Idampissa hoti paññāsampadāya.

20.3.3.05.3.3. Psychic Powers 20.3.3.05.3.3. Iddhividhañāṇa

20.3.3.1When 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. 20.3.3.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 20.3.3.2They 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. 20.3.3.2So 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.

20.3.4.1Suppose 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. 20.3.4.1Seyyathāpi, kassapa, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 20.3.4.2Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like. 20.3.4.2Seyyathā vā pana, kassapa, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. 20.3.4.3Or 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. 20.3.4.3Seyyathā vā pana, kassapa, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

20.3.4.4In 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. 20.3.4.4Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 20.3.4.5[…]20.3.4.5So 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. 20.3.4.6This pertains to their accomplishment in wisdom. 20.3.4.6Idampissa hoti paññāsampadāya.

20.3.5.05.3.4. Clairaudience 20.3.5.05.3.4. Dibbasotañāṇa

20.3.5.1When 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. 20.3.5.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 20.3.5.2With 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. 20.3.5.2So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

20.3.6.1Suppose 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. 20.3.6.1Seyyathāpi, kassapa, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

20.3.6.2In 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. 20.3.6.2Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 20.3.6.3With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far. 20.3.6.3So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. 20.3.6.4This pertains to their accomplishment in wisdom. 20.3.6.4Idampissa hoti paññāsampadāya.

20.3.7.05.3.5. encompassing the minds of Others 20.3.7.05.3.5. Cetopariyañāṇa

20.3.7.1When 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. 20.3.7.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.7.2They understand the minds of other beings and individuals, having encompassed them with their own mind. 20.3.7.2So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—20.3.7.3They understand mind with greed as ‘mind with greed’, 20.3.7.3sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, 20.3.7.4and mind without greed as ‘mind without greed’. 20.3.7.4vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, 20.3.7.5They understand mind with hate … 20.3.7.5sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, 20.3.7.6mind without hate … 20.3.7.6vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, 20.3.7.7mind with delusion … 20.3.7.7samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, 20.3.7.8mind without delusion … 20.3.7.8vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, 20.3.7.9constricted mind … 20.3.7.9saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, 20.3.7.10scattered mind … 20.3.7.10vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, 20.3.7.11expansive mind … 20.3.7.11mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, 20.3.7.12unexpansive mind … 20.3.7.12amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, 20.3.7.13mind that is not supreme … 20.3.7.13sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, 20.3.7.14mind that is supreme … 20.3.7.14anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, 20.3.7.15immersed mind … 20.3.7.15samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, 20.3.7.16unimmersed mind … 20.3.7.16asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, 20.3.7.17freed mind … 20.3.7.17vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, 20.3.7.18They understand unfreed mind as ‘unfreed mind’. 20.3.7.18avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

20.3.8.1Suppose 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. 20.3.8.1Seyyathāpi, kassapa, 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; 20.3.8.2In 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. 20.3.8.2evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.8.3They understand the minds of other beings and individuals, having encompassed them with their own mind. 20.3.8.3So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—20.3.8.20This pertains to their accomplishment in wisdom. 20.3.8.20Idampissa hoti paññāsampadāya.

20.3.9.05.3.6. Recollection of Past Lives 20.3.9.05.3.6. Pubbenivāsānussatiñāṇa

20.3.9.1When 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. 20.3.9.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.9.2They 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. 20.3.9.2So 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.

20.3.10.1Suppose 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. 20.3.10.1Seyyathāpi, kassapa, 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.

20.3.10.2In 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. 20.3.10.2Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.10.3[…]20.3.10.3So 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. 20.3.10.4This pertains to their accomplishment in wisdom. 20.3.10.4Idampissa hoti paññāsampadāya.

20.3.11.05.3.7. Clairvoyance 20.3.11.05.3.7. Dibbacakkhuñāṇa

20.3.11.1When 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. 20.3.11.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.11.2With 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). 20.3.11.2So 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.

20.3.12.1Suppose 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. 20.3.12.1Seyyathāpi, kassapa, 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.

20.3.12.2In 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. 20.3.12.2Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.12.3[…]20.3.12.3So 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. 20.3.12.4This pertains to their accomplishment in wisdom. 20.3.12.4Idampissa hoti paññāsampadāya.

20.3.13.05.3.8. Ending of Defilements 20.3.13.05.3.8. Āsavakkhayañāṇa

20.3.13.1When 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. 20.3.13.1So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.3.13.2They 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. 20.3.13.2So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 20.3.13.3They 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. 20.3.13.3Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. 20.3.13.4Knowing 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. 20.3.13.4Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, 20.3.13.5When 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. 20.3.13.5vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, 20.4They 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. 20.4‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

20.4.1.1Suppose 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. 20.4.1.1Seyyathāpi, kassapa, 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.

20.4.1.2In 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. 20.4.1.2Evameva kho, kassapa, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. 20.5This pertains to their accomplishment in wisdom. 20.5Idampissa hoti paññāsampadāya. 20.6This, Kassapa, is that accomplishment in wisdom. 20.6Ayaṁ kho, kassapa, paññāsampadā.

20.7And, Kassapa, there is no accomplishment in ethics, mind, and wisdom that is better or finer than this. 20.7Imāya ca, kassapa, sīlasampadāya cittasampadāya paññāsampadāya aññā sīlasampadā cittasampadā paññāsampadā uttaritarā vā paṇītatarā vā natthi.

21.06. The Lion’s Roar 21.06. Sīhanādakathā

21.1There are, Kassapa, some ascetics and brahmins who teach ethics. 21.1Santi, kassapa, eke samaṇabrāhmaṇā sīlavādā. 21.2They praise ethical conduct in many ways. 21.2Te anekapariyāyena sīlassa vaṇṇaṁ bhāsanti. 21.3But as far as the highest noble ethics goes, I don’t see anyone who’s my equal, still less my superior. 21.3Yāvatā, kassapa, ariyaṁ paramaṁ sīlaṁ, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. 21.4Rather, I am the one who is superior when it comes to the higher ethics. This is the ethical practices as described in the Gradual Training. 21.4Atha kho ahameva tattha bhiyyo, yadidaṁ adhisīlaṁ.

21.5There are, Kassapa, some ascetics and brahmins who teach mortification in disgust of sin. “Mortification in disgust of sin” renders tapojigucchā; tapo is “fervent mortification” and jigucchā is “loathing, disgust”. It captures the severity with which practitioners regarded the “evil” or “sin” with which they were infected, like a quasi-physical stain on the soul, and the burning flame of white-hot pain required to cauterize their spiritual wounds. 21.5Santi, kassapa, eke samaṇabrāhmaṇā tapojigucchāvādā. 21.6They praise fervent mortification in disgust of sin in many ways. 21.6Te anekapariyāyena tapojigucchāya vaṇṇaṁ bhāsanti. 21.7But as far as the highest noble fervent mortification in disgust of sin goes, I don’t see anyone who’s my equal, still less my superior. 21.7Yāvatā, kassapa, ariyā paramā tapojigucchā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. 21.8Rather, I am the one who is superior when it comes to the higher disgust of sin. The Buddha repurposes the concept of “disgust of sin”, which here stands in the place of meditation (samādhi). 21.8Atha kho ahameva tattha bhiyyo, yadidaṁ adhijegucchaṁ.

21.9There are, Kassapa, some ascetics and brahmins who teach wisdom. 21.9Santi, kassapa, eke samaṇabrāhmaṇā paññāvādā. 21.10They praise wisdom in many ways. 21.10Te anekapariyāyena paññāya vaṇṇaṁ bhāsanti. 21.11But as far as the highest noble wisdom goes, I don’t see anyone who’s my equal, still less my superior. 21.11Yāvatā, kassapa, ariyā paramā paññā, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. 21.12Rather, I am the one who is superior when it comes to the higher wisdom. 21.12Atha kho ahameva tattha bhiyyo, yadidaṁ adhipaññaṁ.

21.13There are, Kassapa, some ascetics and brahmins who teach freedom. 21.13Santi, kassapa, eke samaṇabrāhmaṇā vimuttivādā. 21.14They praise freedom in many ways. 21.14Te anekapariyāyena vimuttiyā vaṇṇaṁ bhāsanti. 21.15But as far as the highest noble freedom goes, I don’t see anyone who’s my equal, still less my superior. 21.15Yāvatā, kassapa, ariyā paramā vimutti, nāhaṁ tattha attano samasamaṁ samanupassāmi, kuto bhiyyo. 21.16Rather, I am the one who is superior when it comes to the higher freedom. 21.16Atha kho ahameva tattha bhiyyo, yadidaṁ adhivimutti.

22.1It’s possible that wanderers of other religions might say: 22.1Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 22.2‘The ascetic Gotama only roars his lion’s roar in an empty hut, not in an assembly.’ A “lion’s roar” is an unapologetic proclamation of spiritual supremacy. 22.2‘sīhanādaṁ kho samaṇo gotamo nadati, tañca kho suññāgāre nadati, no parisāsū’ti. 22.3They should be told, ‘Not so!’ 22.3Te: ‘mā hevan’tissu vacanīyā. 22.4What should be said is this: ‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies.’ 22.4‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadatī’ti evamassu, kassapa, vacanīyā.

22.5It’s possible that wanderers of other religions might say: 22.5Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 22.6‘The ascetic Gotama roars his lion’s roar, and he roars it in the assemblies. But he doesn’t roar it boldly.’ 22.6‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, no ca kho visārado nadatī’ti. 22.7They should be told, ‘Not so!’ 22.7Te: ‘mā hevan’tissu vacanīyā. 22.8What should be said is this: ‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly.’ 22.8‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadatī’ti evamassu, kassapa, vacanīyā.

22.9It’s possible that wanderers of other religions might say: 22.9Ṭhānaṁ kho panetaṁ, kassapa, vijjati, yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: 22.10‘The ascetic Gotama roars his lion’s roar, he roars it in the assemblies, and he roars it boldly. But they don’t question him. … 22.10‘sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, no ca kho naṁ pañhaṁ pucchanti …pe… 22.11Or he doesn’t answer their questions. … 22.11pañhañca naṁ pucchanti; no ca kho nesaṁ pañhaṁ puṭṭho byākaroti …pe… 22.12Or his answers are not satisfactory. … 22.12pañhañca nesaṁ puṭṭho byākaroti; no ca kho pañhassa veyyākaraṇena cittaṁ ārādheti …pe… 22.13Or they don’t think him worth listening to. … 22.13pañhassa ca veyyākaraṇena cittaṁ ārādheti; no ca kho sotabbaṁ maññanti …pe… 22.14Or they’re not confident after listening. … 22.14sotabbañcassa maññanti; no ca kho sutvā pasīdanti …pe… 22.15Or they don’t demonstrate their confidence. … 22.15sutvā cassa pasīdanti; no ca kho pasannākāraṁ karonti …pe… 22.16Or they don’t practice accordingly. … 22.16pasannākārañca karonti; no ca kho tathattāya paṭipajjanti …pe… 22.17Or they don’t succeed in their practice.’ 22.17tathattāya ca paṭipajjanti; no ca kho paṭipannā ārādhentī’ti. 22.18They should be told, ‘Not so!’ 22.18Te: ‘mā hevan’tissu vacanīyā. 22.19What should be said is this: ‘The ascetic Gotama roars his lion’s roar; he roars it in the assemblies; he roars it boldly; they question him; he answers their questions; his answers are satisfactory; they think him worth listening to; they’re confident after listening; they demonstrate their confidence; they practice accordingly; and they succeed in their practice.’ 22.19‘Sīhanādañca samaṇo gotamo nadati, parisāsu ca nadati, visārado ca nadati, pañhañca naṁ pucchanti, pañhañca nesaṁ puṭṭho byākaroti, pañhassa ca veyyākaraṇena cittaṁ ārādheti, sotabbañcassa maññanti, sutvā cassa pasīdanti, pasannākārañca karonti, tathattāya ca paṭipajjanti, paṭipannā ca ārādhentī’ti evamassu, kassapa, vacanīyā.

23.07. The Probation For One Previously Ordained 23.07. Titthiyaparivāsakathā

23.1Kassapa, this one time I was staying near Rājagaha, on the Vulture’s Peak Mountain. 23.1Ekamidāhaṁ, kassapa, samayaṁ rājagahe viharāmi gijjhakūṭe pabbate. 23.2There a certain fervent celibate named Nigrodha asked me about the higher disgust of sin. The Buddha is referring to the events of the Udumbarikasutta (DN 25). There Nigrodha is referred to as a “wanderer” (paribbājaka) who according to the commentary was clothed. The term tapabrahmacārī here is unique and is not explained in the commentary. I think it means he was a celibate student of a Brahmanical teacher. Tapas and brahmacariya are closely linked in Atharvaveda 11.5. 23.2Tatra maṁ aññataro tapabrahmacārī nigrodho nāma adhijegucche pañhaṁ apucchi. 23.3I answered his question. 23.3Tassāhaṁ adhijegucche pañhaṁ puṭṭho byākāsiṁ. 23.4He was extremely happy with my answer.” 23.4Byākate ca pana me attamano ahosi paraṁ viya mattāyā”ti.