The English translation of Majjima Nikaya (Middle length discourses) done by Venerable Bhikku Bodhi while at Buddhist Publication Society , Kandy, Sri Lanka based on the original translation by Ven Gnanamoli. Later updated editions can be purchased as hard copies from Wisdom Publishers,USA.
1.PART ONE:- THE ROOT FIFTY DISCOURSES (Mula Pannasa pali)
§ 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Rajagaha in the Bamboo Grove, the Squirrels’ Sanctuary. Then, when it was evening, the venerable Sariputta rose from meditation and went to the Blessed One. After paying homage to him, he sat down at one side. The Blessed One then said to him: [294]
§ 2. “Sariputta, your faculties are clear. The colour of your skin is pure and bright. What abiding do you often abide in now, Sariputta?” “Now, venerable sir, I often abide in voidness.”1347 “Good, good, Sariputta! Now, indeed, you often abide in the abiding of a great man. For this is the abiding of a great man, namely, voidness.1348
[1347:- MA: The arahant’s fruition attainment of voidness. All the four deliverances of mind are one in meaning in that they all refer to the fruition attainment of arahantship. MA also points out that the four deliverances are one in meaning because the terms – the immeasurable, nothingness, voidness, and the signless – are all names for Nibbana, which is the object of the fruition attainment of arahantship and Here the words “supreme and unsurpassed” (paramanuttara) have been added. MA says that this is the arahant’ s fruition attainment of voidness.]
[1348 MA: This is the abiding of such great men (mahapurisa) as Buddhas, paccekabuddhas, and the great disciples of the Tathagatas.]
§ 3. “So, Sariputta, if a bhikkhu should wish: ‘May I now often abide in voidness; he should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye?’ 1349
[1349:- Among the five terms, desire and lust are synonymous as are hate and aversion]
If, by so reviewing, he knows thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, there was desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye, then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms, and in the place where I wandered for alms, and on the path by which I returned from the almsround, there was no desire, lust, hate, delusion, or aversion in my mind regarding forms cognizable by the eye,’ then he can abide happy and glad, training day and night in wholesome states.
§ 4. “Again, Sariputta, a bhikkhu should consider thus: ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding sounds cognizable by the ear?…
§ 5 . ‘On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding odours cognizable by the nose?…
§ 6 .’On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding flavours cognizable by the tongue?…
§ 7 .’On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding tangibles cognizble by the body?…
§ 8 .’On the path by which I went to the village for alms, or in the place where I wandered for alms, or on the path by which I returned from the almsround, was there any desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind?’ [295]
If, by reviewing, he knows thus: ‘On the path by which I went to the village for alms… there was desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind,’ then he should make an effort to abandon those evil unwholesome states.
But if, by reviewing, he knows thus: ‘On the path by which I went to the village for alms…there was no desire, lust, hate, delusion, or aversion in my mind regarding mind-objects cognizable by the mind; then he can abide happy and glad, training day and night in wholesome states.
§ 9. “Again, Sariputta, a bhikkhu should consider thus: ‘Are the five cords of sensual pleasure abandoned in me?’ 1350
[1350:- Beginning with this section a sequence of development may be discerned. The abandoning of the five cords of sensual pleasure is the preliminary step for developing the jhanas, and the abandoning of the five hindrances (§10) the immediate antecedent to the attainment of the first jhana. The full understanding of the five aggregates (§11) indicates the insight wisdom necessary to attain the path of stream-entry, and the sections on the thirty-seven requisites of enlightenment (§§12-18) the cultivation of the factors needed to arrive at the intermediate stages of sanctity. The section on serenity and insight (§19), though applicable to all stages, can be seen as fully actualised by the non-returner striving for arahantship. Finally, the section on true knowledge and deliverance signifies the attainment of the path and fruit of arahantship.]
If, by reviewing, he knows thus: ‘The five cords of sensual pleasure are not abandoned in me;” then he should make an effort to abandon those five cords of sensual pleasure.
But if, by reviewing, he knows thus: ‘The five cords of sensual pleasure are abandoned in me,’ then he can abide happy and glad, training day and night in wholesome states.
§ 10. “Again, Sariputta, a bhikkhu should consider thus: ‘Are the five hindrances abandoned in me?’
If, by reviewing, he knows thus: ‘The five hindrances are not abandoned in me” then he should make an effort to abandon those five hindrances.
But if, by reviewing, he knows thus: ‘The five hindrances are abandoned in me”
” then he can abide happy and glad, training day and night in wholesome states.
§ 11. “Again, Sariputta, a bhikkhu should consider thus: ‘Are the five aggregates affected by clinging fully understood by me?’
If, by reviewing, he knows thus: ‘The five aggregates affected by clinging are not fully understood by me” then he should make an effort to fully understand those five aggregates affected by clinging.
But if, by reviewing, [296] he knows thus: ‘The five aggregates affected by clinging are fully understood by me,’ then he can abide happy and glad, training day and night in wholesome states.
§ 12. “Again, Sariputta, a bhikkhu should consider thus: ‘Are the four foundations of mindfulness developed in me?’
If, by reviewing, he knows thus: ‘The four foundations of mindfulness are not developed in me,’ then he should make an effort to develop those four foundations of mindfulness.
But if, by reviewing, he knows thus: ‘The four foundations of mindfulness are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
§ 13 “Again, Sariputta, a bhikkhu should consider thus: ‘Are the four right kinds of striving developed in me?… § 14 . Are the four bases for spiritual power developed in me?… § 15 . Are the five faculties developed in me?… § 16 .Are the five powers developed in me?… § 17 .Are the seven enlightenment factors developed in me?… § 18. Is the Noble Eightfold Path developed in me? [297]… § 19 .Are serenity and insight developed in me?’
If, by reviewing, he knows thus: ‘Serenity and insight are not developed in me,’ then he should make an effort to develop them. But if, by reviewing, he knows thus: ‘Serenity and insight are developed in me,’ then he can abide happy and glad, training day and night in wholesome states.
§ 13 “Again, Sariputta, a bhikkhu should consider thus: ‘Are true knowledge and deliverance realised by me?’ If, by reviewing, he knows thus: ‘True knowledge and deliverance are not realised by me,’ then he should make an effort to realise true knowledge and deliverance. But if, by reviewing, he knows thus: ‘True knowledge and deliverance are realised by me,’ then he can abide happy and glad, training day and night in wholesome states.1351
[1351:- Although the arahant, who has fully realised true knowledge and deliverance, has no need for further training, he continues to cultivate serenity and insight in order to enter into the bliss of the jhanas, the fruition attainment of arahantship, and the cessation of perception and feeling]
§ 14 “Sariputta, whatever recluses and brahmins in the past have purified their almsfood have all done so by repeatedly reviewing thus. Whatever recluses and brahmins in the future will purify their almsfood will all do so by repeatedly reviewing thus. Whatever recluses and brahmins in the present are purifying their almsfood are all doing so by repeatedly reviewing thus. Therefore, Sariputta, you should train thus: ‘We will purify our almsfood by repeatedly reviewing thus“
That is what the Blessed One said. The venerable Sariputta was satisfied and delighted in the Blessed One’s words.
Sutta Exposition by Venerable Bhikku BodhiSutta Exposition by Ven Ajahn Brahmali
§ 1 THUS HAVE I HEARD. On one occasion the Blessed One was wandering in the Kosalan country with a large Sangha of bhikkhus, and eventually arrived at a Kosalan village named Nagaravinda.
§ 2 The brahmin householders of Nagaravinda heard: “The recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, has been wandering in the Kosalan country with a large Sangha of bhikkhus [291] and has come to Nagaravinda.
Now a good report of Master Gotama has been spread to this effect:
‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed. He declares this world with its gods, its Maras, and its Brahmas, this generation with its recluses and brahmins, its princes and its people, which he has himself realised with direct knowledge. He teaches the Dhamma good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals a holy life that is utterly perfect and pure.’ Now it is good to see such arahants.”
§ 3 Then the brahmin householders of Nagaravinda went to the Blessed One. Some paid homage to the Blessed One and sat down at one side; some exchanged greetihgs with him, and when this courteous and amiable talk was finished, sat down at one side; some extended their hands in reverential salutation towards the Blessed One and sat down at one side; some pronounced their name and clan in the Blessed One’s presence and sat down at one side; some kept silent and sat down at one side. When they were seated, the Blessed One said to them:
“Householders, if wanderers of other sects ask you thus: ‘Householders, what kind of recluses and brahmins should not be honoured, respected, revered, and venerated?’ you should answer them thus: ‘Those recluses and brahmins who are not rid of lust, hate, and delusion regarding forms cognizable by the eye, whose minds are not inwardly peaceful, and who conduct themselves now righteously, now unrighteously in body, speech, and mind – such recluses and brahmins should not be honoured, respected, revered, and venerated. Why is that?
§ 4. Because we ourselves are not rid of lust, hate, and delusion egarding forms cognizable by the eye, our minds are not inwardly peaceful, and we conduct ourselves now righteously, now unrighteously in body, speech, and mind.
Since we do not see any higher righteous conduct on the part of those good recluses and brahmins, they should not be honoured, respected, revered, and venerated. ‘”Those recluses and brahmins who are not rid of lust, hate, and delusion regarding sounds cognizable by the ear…regarding odours cognizable by the nose.. .regarding flavours cognizable by the tongue…regarding tangibles cognizable by the body…regarding mind-objects cognizable by the mind, whose minds are not inwardly peaceful, and who conduct themselves now righteously, now unrighteously in body, speech, and mind…should not be honoured…[292]…Since we do not see any higher righteous conduct on the part of those good recluses and brahmins, they should not be honoured, respected, revered, and venerated.’ Being thus asked, householders, you should answer those wanderers of other sects in this way.
§ 5. “But, householders, if wanderers of other sects ask you thus: ‘Householders, what kind of recluses and brahmins should be honoured, respected, revered, and venerated?’ you should answer them thus:
‘Those recluses and brahmins who are rid of lust, hate, and delusion regarding forms cognizable by the eye, whose minds are inwardly peaceful, and who conduct themselves righteously in body, speech, and mind – such recluses and brahmins should be honoured, respected, revered, and venerated.
Why is that? Because we ourselves are not rid of lust, hate, and delusion regarding forms cognizable by the eye, our minds are not inwardly peaceful, and we conduct ourselves now righteously, now unrighteously, in body, speech, and mind. Since we see higher righteous conduct on the part of those good recluses and brahmins, they should be honoured, respected, revered, and venerated.
‘”Those recluses and brahmins who are rid of lust, hate, and delusion regarding sounds cognizable by the ear…regarding odours cognizable by the nose…regarding flavours cognizable by the tongue…regarding tangibles cognizable by the body…regarding mind-objects cognizable by the mind, whose minds are inwardly peaceful, and who conduct themselves righteously in body, speech, and mind…should be honoured…
Since we see higher righteous conduct on the part of those good recluses and brahmins, they should be honoured, respected, revered, and venerated.’ Being thus asked, householders, you should answer those wanderers of other sects in this way.
§ 6. “Householders, if wanderers of other sects ask you thus: ‘But what are your reasons and what is your evidence regarding those venerable ones whereby you say about them: “Surely these venerable ones [293] are either rid of lust or are practising for the removal of lust; they are either rid of hate or are practising for the removal of hate; they are either rid of delusion or are practising for the removal of delusion”?’
– being asked thus, you should answer those wanderers of other sects thus:
‘It is because those venerable ones resort to remote jungle-thicket resting places in the forest. For there are no forms cognizable by the eye there of a kind that they could look at and delight in.
There are no sounds cognizable by the ear there of a kind that they could listen to and delight in.
There are no odours cognizable by the nose there of a kind that they could smell and delight in.
There are no flavours cognizable by the tongue there of a kind that they could taste and delight in.
There are no tangibles cognizable by the body there of a kind that they could touch and delight in.
These are our reasons, friends, this is our evidence whereby we say about those venerable ones: “Surely these venerable ones are eithersrid of lust, hate, and delusion, or are practising for their removal.'” Being thus asked, householders, you should answer those wanderers of other sects in this way.”
§ 7. When this was said, the brahmin householders of Nagaravinda said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! Master Gotama has made the Dhamma clear in many ways, as though he were turning upright what had been overthrown, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the darkness for those with eyesight to see forms.
We go to Master Gotama for refuge and to the Dhamma and to the Sangha of bhikkhus. From today let Master Gotama accept us as lay followers who have gone to him for refuge for life.”
§ 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Savatthl in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir’ they replied. The Blessed One said this:
§ 2. “Bhikkhus, I shall teach you an exposition of non-conflict. Listen and attend closely to what I shall say.” – “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
§ A. “One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and
B: one should not pursue ascetism, which is painful, ignoble, and unbeneficial.
The Middle Way discovered by the Tathagata avoids both extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbana.1257
C:- One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach according to the Dhamma.
D:- One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.
D:- One should not utter covert speech, and one should not utter overt sharp speech. One should speak unhurriedly, not hurriedly. One should not insist on local language, and one should not override normal usage.
[1257:- This is substantially identical with the proclamation with which the newly enlightened Buddha opened his first discourse to the five bhikkhus, before teaching them the Four Noble Truths.]
This is the summary of the exposition of non-conflict.
§ 4 .'”One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.’ So it was said. And with reference to what was this said?
“The pursuit of the enjoyment of one whose pleasure is linked to sensual desires1258 – low, vulgar, coarse, ignoble, and unbeneficial – is a state beset by suffering, vexation, despair and fever, and it is the wrong way.1259 [231]
[1258:- This is a more complicated expression for the pursuit of sensual pleasure]
[1259:- MA: It is “beset by suffering, vexation,” etc., through the suffering and vexation, etc., of its results and the suffering and vexation, etc., of its attendant defilements.]
Disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires – low, vulgar, coarse, ignoble, and unbeneficial – is a state without suffering, vexation, despair, and fever, and it is the right way.
“The pursuit of self-mortification – painful, ignoble, and unbeneficial – is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Disengagement from the pursuit of self-mortification – painful, ignoble, and unbeneficial is a state without suffering, vexation, despair, and fever, and it is the right way.
“So it was with reference to this that it was said:
‘One should not pursue sensual pleasure, which is low, vulgar, coarse, ignoble, and unbeneficial; and one should not pursue self-mortification, which is painful, ignoble, and unbeneficial.’
§ 5. ‘”The Middle Way discovered by the Tathagata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbana.’ So it was said. And with reference to what was this said?
It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, renounciation right mindfulness, and right concentration. Stillness
So it was with reference to this that it was said: ‘The Middle Way discovered by the Tathagata avoids both these extremes.. .to Nibbana.’
§ 6. ‘”One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.’ So it was said. And with reference to what was this said?
§ 7. “How, bhikkhus, does there come to be extolling and disparaging and failure to teach only the Dhamma?
When one says: ‘All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires – low.. .and unbeneficial – are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,’ one thus disparages some.
When one says: ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires – low…and unbeneficial – are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some.
“When one says: ‘All those engaged in the pursuit of self mortification painful, ignoble, and unbeneficial – [232] are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,‘ one thus disparages some. When one says: ‘All those disengaged from the pursuit of ascetism painful, ignoble, and unbeneficial – are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some.
“When one says: ‘All those who have not abandoned the fetter of being1260 are beset by suffering, vexation, despair, and fever, and they have entered upon the wrong way,‘ one thus disparages some.
[1260:- This is craving for being. Just below we should read again bhava saṁyojana (with BBS and SBJ) as against PTS vibhava saṁyojana.]
When one says: ‘All those who have abandoned the fetter of being are without suffering, vexation, despair, and fever, and they have entered upon the right way,’ one thus extols some.
This is how there comes to be extolling and disparaging and failure to teach only the Dhamma.
§ 8. “And how, bhikkhus, does there come to be neither extolling nor disparaging but teaching only the Dhamma?
When one does not say: ‘All those engaged in the pursuit of the enjoyment of one whose pleasure is linked to sensual desires…have entered upon the wrong way,’ but says instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,’ then one teaches only the Dhamma.1261
[1261:- That is, extolling and disparaging come about when one frames one’s statements in terms of persons, some of whom are praised and others blamed. One teaches “only the Dhamma” when one frames one’s statements in terms of the state (dhamma)—the mode of practice—without explicit references to persons.]
When one does not say: ‘All those disengaged from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires…have entered upon the right way,’ but says instead: ‘The disengagement is a state without suffering, vexation, despair, and fever, and It is the right way,’ then one teaches only the Dhamma.
“When one does not say: ‘All those engaged in the pursuit of ascetism.. .have entered upon the wrong way,’ but says instead: ‘The pursuit is a state beset by suffering, vexation, despair, and fever, and it is the wrong way,‘ then one teaches only the Dhamma.
When one does not say: ‘All those disengaged from the pursuit of self-mortification.. .have entered upon the right way,’ but says instead: ‘The disengagement is a state without suffering, vexation, despair, and fever, and it is the right way,’ then one teaches only the Dhamma.
“When one does not say: ‘All those who have not abandoned the fetter of being…have entered upon the wrong way,” [233] but says instead: ‘As long as the fetter of being is unabandoned, being too is unabandoned”, then one teaches only the Dhamma.
“So it was with reference to this that it was said: ‘One should know what it is to extol and what it is to disparage, and knowing both, one should neither extol nor disparage but should teach only the Dhamma.’
§ 9. ‘”One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’ So it was said. And with reference to what was this said?
Sensual Pleasures
“Bhikkhus, there are these five cords of sensual pleasure. What five?
Forms cognizable by the eye…
sounds cognizable by the ear…
odours cognizable by the nose…
flavours cognizable by the tongue…
tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.
These are the five cords of sensual pleasure. Now the pleasure and joy that arise dependent on these five cords of sensual pleasure are called sensual pleasure – a filthy pleasure, a coarse pleasure, an ignoble pleasure. I say of this kind of pleasure that it should not be pursued, that it should not be developed, that it should not be cultivated, and that it should be feared.
“Here, bhikkhus, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhana… the second jhana… the third jhana… the fourth jhana. This is called the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment.
I say of this kind of pleasure that it should be pursued, that it should be developed, that it should be cultivated, and that it should not be feared. [234]
“So it was with reference to this that it was said: ‘One should know how to define pleasure, and knowing that, one should pursue pleasure within oneself.’
§ 10. ‘”One should not utter covert speech, and one should not utter overt sharp speech.‘ So it was said. And with reference to what was this said?
“Here, bhikkhus,
when one knows covert speech to be untrue, incorrect, and unbeneficial, one should on no account utter it.
When one knows covert speech to be true, correct, and unbeneficial, one should try not to utter it.
But when one knows covert speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
“Here, bhikkhus, when one knows overt sharp speech to be untrue, incorrect, and unbeneficial, one should on no account utter it.
When one knows overt sharp speech to be true, correct, and unbeneficial, one should try not to utter it.
But when one knows overt sharp speech to be true, correct, and beneficial, one may utter it, knowing the time to do so.
“So it was with reference to this that it was said: ‘One should not utter covert speech, and one should not utter overt sharp speech.’
§ 11. ‘”One should speak unhurriedly, not hurriedly.’ So it was said. And with reference to what was this said?
“Here, bhikkhus, when one speaks hurriedly, one’s body grows tired and
one’s mind becomes excited,
one’s voice is strained and
one’s throat becomes hoarse, and
the speech of one who speaks hurriedly is indistinct and hard to understand.
“Here, bhikkhus, when one speaks unhurriedly,
one’s body does not grow tired nor
does one’s mind become excited,
one’s voice is not strained
nor does one’s throat become hoarse, and
the speech of one who speaks unhurriedly is distinct and easy to understand.’
“So it was with reference to this that it was said: ‘One should speak unhurriedly, not hurriedly.
§ 12. ‘”One should not insist on local language, and one should not override normal usage.’ So it was said. And with reference to what was this said?
“How, bhikkhus, does there come to be insistence on local language and overriding of normal usage?
Here, bhikkhus, in different localities they call the same thing a ‘dish’ [pati], [235] a ‘bowl’ [patta], a ‘vessel’ [vittha], a ‘saucer’ [serava], a ‘pan’ [dharopa], a ‘pot’ [porta], a ‘mug’ [hana] or a ‘basin’ [pislla]. So whatever they call it in such and such a locality, one speaks accordingly, firmly adhering [to that expression] and insisting: ‘Only this is correct; anything else is wrong.’ This is how there comes to be insistence on local language and overriding normal usage.1262
[1262:- This problem of “insistence on local language” must have been particularly acute in the Sangha, when the bhikkhus lived a life of constant wandering and had to pass through many localities each with their distinct dialects.]
“And how, bhikkhus, does there come to be non-insistence on local language and non-overriding of normal usage?
Here, bhikkhus, in different localities they call the same thing a ‘dish’…or a ‘basin.’ So whatever they call it in such and such a locality, without adhering [to that expression] one speaks accordingly, thinking: ‘These venerable ones, it seems, are speaking with reference to this.’ This is how there comes to be non insistence on local language and non-overriding of normal usage.
“So it was with reference to this that it was said: ‘One should not insist on local language, and one should not override normal usage.‘
§ 13. “Here, bhikkhus, the pursuit of the enjoyment of one whose pleasure is linked to sensual desires – low…and unbeneficial is a state beset by suffering, vexation, despair, and fever, and it is the wrong way. Therefore this is a state with conflict. “Here, bhikkhus, disengagement from the pursuit of the enjoyment of one whose pleasure is linked to sensual desires – low…and unbeneficial – is a state without suffering, vexation, despair, and fever, and it is the right way. Therefore this is a state without conflict.
“Here, bhikkhus, the pursuit of ascetism – painful, ignoble, and unbeneficial – is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.” Therefore this is a state with conflict.
“Here, bhikkhus, disengagement from the pursuit of ascteism painful, ignoble, and unbeneficial – is a state without suffering, vexation, despair, and fever, and it is the right way. [236] Therefore this is a state without conflict.
“Here, bhikkhus, the Middle Way discovered by the Tathagata avoids both these extremes; giving vision, giving knowledge, it leads to peace, to direct knowledge, to enlightenment, to Nibbana. It is a state without suffering…and it is the right way.” Therefore this is a state without conflict.
“Here, bhikkhus, extolling and disparaging and failure to teach only the Dhamma is a state beset by suffering…and it is the wrong way.” Therefore this is a state with conflict.
“Here, bhikkhus, not extolling and not disparaging and teaching only the Dhamma is a state without suffering…and it is the right way. “ Therefore this is a state without conflict.
“Here, bhikkhus, sensual pleasure – a filthy pleasure, a coarse pleasure, an ignoble pleasure – is a state beset by suffering.. .and it is the wrong way. “ Therefore this is a state with conflict.
“Here, bhikkhus, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment, is a state without suffering…and it is the right way.” Therefore this is a state without conflict.
“Here, bhikkhus, covert speech that is untrue, incorrect, and unbeneficial is a state beset by suffering…” Therefore this is a state with conflict.
“Here, bhikkhus, covert speech that is true, correct, and unbeneficial is a state beset by suffering… Therefore this is a state with conflict.
“Here, bhikkhus, covert speech that is true, correct, and beneficial is a state without suffering… Therefore this is a state without conflict.
“Here, bhikkhus, overt sharp speech that is untrue, incorrect, and unbeneficial is a state beset by suffering.. “. Therefore this is a state with conflict.
“Here, bhikkhus, overt sharp speech that is true, correct, and unbeneficial is a state beset by suffering…” Therefore this is a state with conflict.
“Here, bhikkhus, overt sharp speech [237] that is true, correct, and beneficial is a state without suffering…” Therefore this is a state without conflict.
“Here, bhikkhus, the speech of one who speaks hurriedly is a state beset by suffering, vexation, despair, and fever, and it is the wrong way.” Therefore this is a state with conflict.
“Here, bhikkhus, the speech of one who speaks unhurriedly is a state without suffering.. “. Therefore this is a state without conflict.
“Here, bhikkhus, insistence on local language and overriding of normal usage is a state beset by suffering.. .” Therefore this is a state with conflict.
“Here, bhikkhus, non-insistence on local language and non-overriding of normal usage is a state without suffering, vexation,despair, and fever, and it is the right way. Therefore this is a state without conflict.
§ 14. “Therefore, bhikkhus, you should train yourselves thus: ‘We shall know the state with conflict and we shall know the state without conflict, and knowing these, we shall enter upon the way without conflict.’ Now, bhikkhus, Subhuti is a clansman who has entered upon the way without conflict.”1263
[1263:- Ven. Subhūti was the younger brother of Anāthapinḍika and became a bhikkhu on the day Jeta’s Grove was offered to the Sangha. The Buddha appointed him the foremost disciple in two categories—those who live without conflict and those who are worthy of gifts.]
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
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§ 1. THUS HAVE I HEARD.. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus.” —“Venerable sir,” they replied. The Blessed One said this:
Sutta Exposition by Ven Ajahn Brahmali
§ 2.“Bhikkhus, I shall teach you a summary and an exposition. Listen and attend closely to what I shall say.”—“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
§ 3. “Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated. If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future.”
§ 4. That is what the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.1249
[1249:- It is strange that the Buddha, having announced that he will teach a summary and an exposition, should recite only the summary and leave without giving the exposition. Although elsewhere the Buddha departs suddenly after making an enigmatic statement (e.g., in MN 18) , on those occasions he had not previously declared his intention to give an exposition. MA offers no explanation.]
§ 5. Then, soon after the Blessed One had gone, the bhikkhus considered: “Now, friends, the Blessed One has risen from his seat and gone into his dwelling after giving a summary in brief without expounding the detailed meaning. Now who will expound this in detail?”
Then they considered: “The venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. He is capable of expounding the detailed meaning. Suppose we went to him and asked him the meaning of this.”
§ 6. Then the bhikkhus went to the venerable Mahā Kaccāna and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down to one side and they told him what had taken place, adding: “Let the venerable Mahā Kaccāna expound it to us.”
§ 7. [The venerable Mahā Kaccāna replied:] “Friends, it is as though a man needing heartwood, seeking heartwood, wandering in search of heartwood, [195] thought that heartwood should be sought for among the branches and leaves of a great tree standing possessed of heartwood, after he had passed over the root and the trunk.
And so it is with you, venerable sirs, that you think that I should be asked about the meaning of this, after you passed the Blessed One by when you were face to face with the Teacher. For knowing, the Blessed One knows; seeing, he sees; he is vision, he is knowledge, he is the Dhamma, he is the holy one; he is the sayer, the proclaimer, the elucidator of meaning, the giver of the Deathless, the lord of the Dhamma, the Tathāgata. That was the time when you should have asked the Blessed One the meaning. As he told you, so you should have remembered it.”
§ 8. “Surely, friend Kaccāna, knowing, the Blessed One knows; seeing, he sees; he is vision…the Tathāgata. That was the time when we should have asked the Blessed One the meaning. As he told us, so we should have remembered it. Yet the venerable Mahā Kaccāna is praised by the Teacher and esteemed by his wise companions in the holy life. The venerable Mahā Kaccāna is capable of expounding the detailed meaning of this summary given in brief by the Blessed One without expounding the detailed meaning. Let the venerable Mahā Kaccāna expound it without finding it troublesome.”
§ 9“Then listen, friends, and attend closely to what I shall say.” “Yes, friend,” the bhikkhus replied. The venerable Mahā Kaccāna said this:
§ 10.“How, friends, is consciousness called ‘distracted and scattered externally’?1250
Here, when a bhikkhu has seen a form with the eye, if his consciousness follows after the sign of form, is tied and shackled by gratification in the sign of form,1251 is fettered by the fetter of gratification in the sign of form, then his consciousness is called ‘distracted and scattered externally.’ “When he has heard a sound with the ear… When he has smelt an odour with the nose… When he has tasted a flavour with the tongue… When he has touched a tangible with the body… When he has cognized a mind-object with the mind, if his consciousness follows after the sign of the mind-object, is tied and shackled by gratification in the sign of the mind-object, is fettered by the fetter of gratification in the sign of the mind-object, then his consciousness is called ‘distracted and scattered externally.’
[1250:- MA: Consciousness is “distracted and scattered externally,” i.e., among external objects, when it occurs by way of attachment towards an external object.]
[1251 MṬ: The form itself is called the sign of form (rūpanimitta) in that it is the cause for the arising of defilements. One “follows after it” by way of lust.]
§ 11 “And how, friends, is consciousness called ‘not distracted and scattered externally’?
Here, when a bhikkhu has seen a form with the eye, if his consciousness does not follow after the sign of form, is not tied and shackled by gratification in the sign of form, is not fettered by the fetter of gratification in the sign of form, then his consciousness is called ‘not distracted and scattered externally.’ [226]
“When he has heard a sound with the ear… When he has smelt an odour with the nose… When he has tasted a flavour with the tongue… When he has touched a tangible with the body… When he has cognized a mind-object with the mind, if his consciousness does not follow after the sign of the mind-object, is not tied and shackled by gratification in the sign of the mind object, is not fettered by the fetter of gratification in the sign of the mind-object, then his consciousness is called ‘not distracted and scattered externally.’
§ 12.“And how, friends, is the mind called ‘stuck internally’? 1252
Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. If his consciousness follows after the rapture and pleasure born of seclusion, is tied and shackled by gratification in the rapture and pleasure born of seclusion, then his mind is called ‘stuck internally.’
[1252:- MA: The mind is “stuck internally” by way of attachment to an internal object. The text of the sutta itself makes the shift from viññāṇa in the Buddha’s summary to citta in Mahā Kaccāna’s exposition.]
§ 13, “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. If his consciousness follows after the rapture and pleasure born of concentration…then his mind is called ‘stuck internally.’
§ 14 “Again, with the fading away as well of rapture, a bhikkhu abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ If his consciousness follows after the equanimity…then his mind is called ‘stuck internally.’
§ 15.“Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a bhikkhu enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. If his consciousness follows after the neither-pain-nor-pleasure, is tied and shackled by gratification in the neither-pain-nor-pleasure, is fettered by the fetter of gratification in the neither-pain-nor-pleasure, then his mind is called ‘stuck internally.’ That is how the mind is called ‘stuck internally.’ [227]
§ 16 . “And how, friends, is the mind called ‘not stuck internally’?
Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…If his consciousness does not follow after the rapture and pleasure born of seclusion, is not tied and shackled by gratification in the rapture and pleasure born of seclusion, is not fettered by the fetter of gratification in the rapture and pleasure born of seclusion, then his mind is called ‘not stuck internally.’
§ 17. “Again, with the stilling of applied and sustained thought, a bhikkhu enters upon and abides in the second jhāna…If his consciousness does not follow after the rapture and pleasure born of concentration…then his mind is called ‘not stuck internally.’
§ 18. “Again, with the fading away as well of rapture, a bhikkhu… enters upon and abides in the third jhāna…If his consciousness does not follow after the equanimity…then his mind is called ‘not stuck internally.’
§ 19 . “Again, with the abandoning of pleasure and pain…a bhikkhu enters upon and abides in the fourth jhāna…If his consciousness does not follow after the neither-pain-nor-pleasure, is not tied and shackled by gratification in the neither-pain- nor-pleasure, is not fettered by the fetter of gratification in the neither-pain nor- pleasure, then his mind is called ‘not stuck internally.’ That is how the mind is called ‘not stuck internally.’
§ 20. “How, friends, is there agitation due to clinging?1253
[1253:- All known editions of the Pali text of MN 138 read here anupādā paritassanā, literally “agitation due to non-clinging,” which obviously contradicts what the Buddha consistently teaches: that agitation arises from clinging, and ceases with the removal of clinging. However, this reading apparently predates the commentaries, for MA accepts anupādā as correct and offers the following explanation: “In what sense is there agitation due to nonclinging?
Through the non-existence of anything to cling to. For if there existed any formation that were permanent, stable, a self, or the belonging of a self, it would be possible to cling to it. Then this agitation would be agitation due to clinging (something to cling to). But because there is no formation that can be clung to thus, then even though material form, etc., are clung to with the idea ‘material form is self,’ etc., they are not clung to (in the way they are conceived).
Thus, what is here called ‘agitation due to non-clinging’ is in meaning agitation due to clinging by way of views.” Ñm had followed this reading, and on the basis of MA’s explanation, had rendered the phrase “anguish [agitation] due to not finding anything to cling to.” He did not discuss the problem in his notes. A sutta in the Saṁyutta Nikāya (SN 22:7/iii, 16) is virtually identical with this passage of MN 138, except that here it reads, as we should expect, upādā paritassanā, “agitation due to clinging.” From the Saṁyutta text we may safely infer that the Majjhima reading is an ancient error that should be discounted. My rendering here is based on the reading of SN 22:7. Horner too follows the latter text in MLS.]
Here an untaught ordinary person who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma, regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form. That material form of his changes and becomes otherwise. With the change and becoming otherwise of that material form, his consciousness is preoccupied with the change of material form. Agitated mental states born of preoccupation with the change of material form arise together1254 and remain obsessing his mind. Because his mind is obsessed, he is anxious, distressed, and concerned, and due to clinging he becomes agitated.1255 [228]
[1254:- MA explains the unusual phrase paritassanā dhammasamuppādā as “the agitation of craving and the arising of (other) unwholesome states.”]
[1255 The agitation thus results from the lack of any permanent essence in things that could provide a refuge from the suffering precipitated by their change and instability.
] “He regards feeling as self… He regards perception as self… He regards formations as self… He regards consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness is preoccupied with the change of consciousness.
Agitated states of mind born of preoccupation with the change of consciousness arise together and remain obsessing his mind. Because his mind is obsessed, he is anxious, distressed, and concerned, and due to clinging he becomes agitated. That is how there is agitation due to clinging.
§ 21 . “And how, friends, is there non-agitation due to non-clinging? 1256
Here a well-taught noble disciple who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma, does not regard material form as self, or self as possessed of material form, or material form as in self, or self as in material form. That material form of his changes and becomes otherwise. With the change and becoming otherwise of that material form, his consciousness is not preoccupied with the change of material form.
Agitated mental states born of preoccupation with the change of material form do not arise together and remain obsessing his mind. Because his mind is not obsessed, he is not anxious, distressed, and concerned, and due to non-clinging he does not become agitated.
[1256:-This phrase is identical in both the Majjhima and Saṁyutta Ch 7 , Stts 7 and 8 versions.]
“He does not regard feeling as self… He does not regard perception as self… He does not regard formations as self… He does not regard consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness. That consciousness of his changes and becomes otherwise. With the change and becoming otherwise of that consciousness, his consciousness is not preoccupied with the change of consciousness.
Agitated mental states born of preoccupation with the change of consciousness do not arise together and remain obsessing his mind. Because his mind is not obsessed, he is not anxious, distressed, and concerned, and due to non-clinging he does not become agitated. That is how there is non-agitation due to non-clinging.
§ 22 . “Friends, when the Blessed One rose from his seat and went into his dwelling after giving a summary in brief without expounding the detailed meaning, that is: ‘Bhikkhus, a bhikkhu should examine things in such a way that while he is examining them, his consciousness is not distracted and scattered externally nor stuck internally, and by not clinging he does not become agitated.
If his consciousness is not distracted and scattered externally nor stuck internally, and if by not clinging he does not become agitated, then for him there is no origination of suffering—of birth, ageing, and death in the future,’ I understand the detailed meaning of this summary to be thus. [229] Now, friends, if you wish, go to the Blessed One and ask him about the meaning of this. As the Blessed One explains it to you, so you should remember it.”
§ 23 . Then the bhikkhus, having delighted and rejoiced in the venerable Mahā Kaccāna’s words, rose from their seats and went to the Blessed One. After paying homage to him, they sat down at one side and told the Blessed One all that had taken place after he had left, adding: “Then, venerable sir, we went to the venerable Mahā Kaccāna and asked him about the meaning. The venerable Mahā Kaccāna expounded the meaning to us with these terms, statements, and phrases.”
§ 24. “Mahā Kaccāna is wise, bhikkhus, Mahā Kaccāna has great wisdom. If you had asked me the meaning of this, I would have explained it to you in the same way that Mahā Kaccāna has explained it. Such is its meaning, and so you should remember it.”
That is what the Blessed One said. The bhikkhus were satisfied and delighted in the Blessed One’s words.
§ 1 THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. Now on that occasion the venerable Lomasakangiya was living in the Sakyan country at Kapilavatthu in Nigrodha’s Park.1221
[1221:- According to the commentary to Thag, Ven. Lomasakangiya had been a bhikkhu in the time of the Buddha Kassapa. After the Buddha Kassapa had taught the Bhaddekaratta Sutta, a certain bhikkhu spoke about it to Lomasakangiya. Unable to understand it, he exclaimed: “In the future, may I be able to teach you this sutta!” The other answered: “May I ask you about it!” In the present age Lomasakangiya was born into a Sakyan family at Kapilavatthu, while the other bhikkhu became the god Candana.]
§ 2 Then, when the night was well advanced, Candana, a young deity of beautiful appearance who illuminated the whole of Nigrodha’s Park, approached the venerable Lomasakangiya. Standing at one side, Candana the young deity said to him:
“Bhikkhu, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?” [200] “Friend, I do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’
But, friend, do you remember the summary and exposition of ‘One Who Has Had a Single Excellent Night’?” “Bhikkhu, I too do not remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ But, bhikkhu, do you remember the stanza of ‘One Who Has Had a Single Excellent Night’?” “Friend, I do not remember the stanza of ‘One Who Has Had a Single Excellent Night.’ But, friend, do you remember the stanza of ‘One Who Has Had a Single Excellent Night’?”
“Bhikkhu, I remember the stanza of ‘One Who Has Had a Single Excellent Night.’” “But, friend, in what way do you remember the stanza of ‘One Who Has Had a Single Excellent Night’?”
“Bhikkhu, once the Blessed One was living among the gods of the heaven of the Thirty-three, on the Red Marble Stone at the root of the Pāricchattaka tree.1222
[1222:- MA explains that this occurred in the seventh year after the Buddha’s enlightenment, at the time when he spent the three months of the rainy season in the heaven of the Thirty-three teaching the Abhidhamma to the gods who had assembled from ten thousand world-systems.]
There the Blessed One recited the summary and exposition of ‘One Who Has Had a Single Excellent Night’ to the gods of the heaven of the Thirtythree:
§ 3. ‘Let not a person revive the past Or on the future build his hopes; For the past has been left behind And the future has not been reached.
Instead with insight let him see Each presently arisen state; Let him know that and be sure of it, Invincibly, unshakeably.
Today the effort must be made; Tomorrow Death may come, who knows? No bargain with Mortality Can keep him and his hordes away.
But one who dwells thus ardently, Relentlessly, by day, by night— It is he, the Peaceful Sage has said, Who has had a single excellent night.’
§ 4. “Bhikkhu, I remember the stanza of ‘One Who Has Had a Single Excellent Night’ thus.
Bhikkhu, learn the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ Bhikkhu, master the summary and exposition of ‘One Who Has Had A Single Excellent Night.’ Bhikkhu, remember the summary and exposition of ‘One Who Has Had a Single Excellent Night.’ Bhikkhu, the summary and exposition of ‘One Who Has Had a Single Excellent Night’ is beneficial, it belongs to the fundamentals of the holy life.” That is what was said by Candana the young deity, who thereupon vanished at once.
§ 5. Then, when the night was over, the venerable Lomasakangiya set his resting place in order, and taking his bowl and outer robe, set out to wander by stages to Sāvatthī. He [201] at length arrived at Sāvatthī, and went to the Blessed One in Jeta’s Grove, Anāthapiṇḍika’s Park. After paying homage to him, he sat down at one side, told the Blessed One all that had occurred, and said: “It would be good, venerable sir, if the Blessed One would teach me the summary and exposition of ‘One Who Has Had a Single Excellent Night.’”
§ 6. “Bhikkhu, do you know that young deity?” “No, venerable sir.” “Bhikkhu, that young deity is named Candana. He heeds the Dhamma, gives it attention, engages it with all his mind, hears it with eager ears. So, bhikkhu, listen and attend closely to what I shall say.” “Yes, venerable sir,” the venerable Lomasakangiya replied to the Blessed One. The Blessed One said this:
§7 . “Let not a person revive the past Or on the future build his hopes;1211
[1211:- More literally the first two lines would be translated: “Let not a person run back to the past or live in expectation of the future.” The meaning will be elucidated in the expository passage of the sutta]
For the past has been left behind And the future has not been reached. Instead with insight let him see Each presently arisen state;1212
Let him know that and be sure of it, Invincibly, unshakeably.1213
[1212: MA: He should Contemplate each presently arisen state, just where it has arisen, with insight into its impermanence, etc.]
[1213:- Asamhiramh asankuppaam . MA explains that this is said for the purpose of showing insight and repeated insight; forinsight is “invincible, unshakeable” because it is not vanquished or shaken by lust and other defilements. Elsewhere the expression “the invincible, the unshakeable” is used as a description of Nibbana (e.g., Sn v.1149) or of the liberated mind (e.g., Thag v.649), but here it seems to refer to a stage in the development of insight. The recurrence of the verb form samhirati in §8 and §9 suggests that the intended meaning is contemplation of the presentmoment without being misled into the adoption of a personality view.]
Today the effort must be made; Tomorrow Death may come, who knows? No bargain with Mortality Can keep him and his hordes away, But one who dwells thus ardently, Relentlessly, by day, by night – It is he, the Peaceful Sage has said,1214 Who has one fortunate attachment. [188]
§ 8 . “How, bhikkhus, does one revive the past? Thinking, ‘I had such material form in the past,’ one finds delight in that.1215 Thinking, ‘I had such feeling in the past,’… ‘I had such perception in the past,’… ‘I had such formations in the past,’… ‘I had such consciousness in the past one finds delight in that. That is how one revives the past.
[1215:-MA: One “finds delight” by bringing to bear upon the past either craving or a view associated with craving. It should be noted that it is not the mere recollection of the past through memory that causes bondage, but the reliving of past experiences with thoughts of craving. In this respect the Buddha’s teaching differs significantly from that of Krishnamurti, who seems to regard memory itself as the villain behind the scene.]
§ 9. . “And how, bhikkhus, does one not revive the past?
Thinking, ‘I had such material form in the past,’ one does not find delight in that.1216 Thinking, ‘I had such feeling in the past…! had such perception in the past… I had such formations in the past,’… I had such consciousness in the past one does not find delight in that. That is how one does not revive the past.
[1216:- Perhaps this sentence, and all the parallel sentences to follow, should be translated: “One does not find delight there thinking, ‘I had such material form in the past.”‘ The translation as it stands suggests that such thoughts arise but without the accompaniment of delight, while the alternative proposed here suggests that thesethoughts do not arise at all. The same alternative construction can also be applied to thoughts about the future in §7. The Pali can admit either rendering]
§ 10. “And how, bhikkhus, does one build up hope upon the future?
Thinking, ‘I may have such material form in the future one does not find delight in that. Thinking, ‘I may have such feeling in the future,’… ‘I may have such perception in the future,’… I may have such formations in the future… I may have such consciousness in the future one does not find delightin that. That is how one does not build up hope upon the future.
§ 11. “And how, bhikkhus, is one vanquished in regard to presently arisen states?1218
[1218 The verb here and in the next paragraph, samhirati, refers back to the line in the verse, “invincibly, unshakeably.” MA glosses: “One is dragged in by craving and views because of the lack of insight.”]
Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,
regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He regards feeling as self… perception as self… formations as self [189]… consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how one is vanquished in regard to presently arisen states.
§ 12. “And how, bhikkhus, is one invincible in regard to presently arisen states?
Here, bhikkhus, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,
does not regard material form as self or self as possessed of material form, or material form as in self or self as in material form.
He does not regard feeling as self… perception as self… formations as self… consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how one is invincible in regard to presently arisen states.
§ 13. “Let not a person revive the past… Who has one fortunate attachment?
That is what the Blessed One said. The Venerable Lomasakangiya was satisfied and delighted in the Blessed One’s words.
Listen to the Sutta Reading by Ven Bhikku Chandana
§1.THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park.
§2. Now on that occasion the venerable Ānanda was instructing, urging, arousing, and gladdening [190] the bhikkhus with talk on the Dhamma in the assembly hall. He was reciting the summary and exposition of “One Who Has Had a Single Excellent Night.”
Then, in the evening, the Blessed One rose from meditation and went to the assembly hall. He sat down on a seat made ready and asked the bhikkhus: “Bhikkhus, who has been instructing, urging, rousing, and gladdening the bhikkhus with talk on the Dhamma in the assembly hall?
Who has been reciting the summary and exposition of ‘One Who Has Had a Single Excellent Night’?” “It was the venerable Ānanda, venerable sir.”
Then the Blessed One asked the venerable Ānanda: “Ānanda, how were you instructing, urging, rousing, and gladdening the bhikkhus with talk on the Dhamma, and reciting the summary and exposition of ‘One Who Has Had a Single Excellent Night’?” §3–§10. “I was doing so thus, venerable sir: [191]
‘Let not a person revive the past or on the future build his hopes;1211
[1211:- More literally the first two lines would be translated:
“Let not a person rඑවිවේ n back to the past or live in expectation of the future.”
The meaning will be elucidated in the expository passage of the sutta]…
And the future has not been reached. Instead with insight let him see Each presently arisen state;1212
Let him know that and be sure of it, Invincibly, unshakeably.1213
[1212: MA: He should Contemplate each presently arisen state, just where it has arisen, with insight into its impermanence, etc.]
[1213:- Asamhiramh asankuppaam . MA explains that this is said for the purpose of showing insight and repeated insight; forinsight is “invincible, unshakeable” because it is not vanquished or shaken by lust and other defilements. Elsewhere the expression “the invincible, the unshakeable” is used as a description of Nibbana (e.g., Sn v.1149) or of the liberated mind (e.g., Thag v.649), but here it seems to refer to a stage in the development of insight. The recurrence of the verb form samhirati in §8 and §9 suggests that the intended meaning is contemplation of the presentmoment without being misled into the adoption of a personality view.]
Today the effort must be made; Tomorrow Death may come, who knows? No bargain with Mortality Can keep him and his hordes away,
But one who dwells thus ardently, Relentlessly, by day, by night – It is he, the Peaceful Sage has said,1214 Who has one fortunate attachment. [188]
[1214:- The “Peaceful Sage” (santo muni) is the Buddha.]
§ 4. “How, bhikkhus, does one revive the past? Thinking, ‘I had such material form in the past,’ one finds delight in that.1215 Thinking, ‘I had such feeling in the past,’… ‘I had such perception in the past,’… ‘I had such formations in the past,’… ‘I had such consciousness in the past one finds delight in that. That is how one revives the past.
[1215:-MA: One “finds delight” by bringing to bear upon the past either craving or a view associated with craving. It should be noted that it is not the mere recollection of the past through memory that causes bondage, but the reliving of past experiences with thoughts of craving. In this respect the Buddha’s teaching differs significantly from that of Krishnamurti, who seems to regard memory itself as the villain behind the scene.]
§5. “And how, bhikkhus, does one not revive the past?
Thinking, ‘I had such material form in the past,’ one does not find delight in that.1216 Thinking, ‘I had such feeling in the past…! had such perception in the past… I had such formations in the past,’… I had such consciousness in the past one does not find delight in that. That is how one does not revive the past.
[1216:- Perhaps this sentence, and all the parallel sentences to follow, should be translated: “One does not find delight there thinking, ‘I had such material form in the past.”‘ The translation as it stands suggests that such thoughts arise but without the accompaniment of delight, while the alternative proposed here suggests that thesethoughts do not arise at all. The same alternative construction can also be applied to thoughts about the future in §7. The Pali can admit either rendering]
§ 6. “And how, bhikkhus, does one build up hope upon the future?
Thinking, ‘I may have such material form in the future1217 one finds delight in that. Thinking, ‘I may have such feeling in the future,’… ‘I may have such perception in the future… I may have such formations in the future… ‘I may have such consciousness in the future,’ one finds delight in that. That is how one builds up hope upon the future.
[1217:- Perhaps this phrase should be taken as an exclamation: “May I have such material form in the future!”]
§ 7. “And how, bhikkhus, does one not build up hope upon the future?
Thinking, ‘I may have such material form in the future one does not find delight in that. Thinking, ‘I may have such feeling in the future,’… ‘I may have such perception in the future,’… I may have such formations in the future… I may have such consciousness in the future one does not find delight in that. That is how one does not build up hope upon the future.
§ 8. “And how, bhikkhus, is one vanquished in regard to presently arisen states?1218
[1218 The verb here and in the next paragraph, samhirati, refers back to the line in the verse, “invincibly, unshakeably.” MA glosses: “One is dragged in by craving and views because of the lack of insight.”]
Here, bhikkhus, an untaught ordinary person, who has no regard for noble ones and is unskilled and undisciplined in their Dhamma, who has no regard for true men and is unskilled and undisciplined in their Dhamma,
regards material form as self, or self as possessed of material form, or material form as in self, or self as in material form.
He regards feeling as self… perception as self… formations as self [189]… consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how one is vanquished in regard to presently arisen states.
§ 9. “And how, bhikkhus, is one invincible in regard to presently arisen states?
Here, bhikkhus, a well-taught noble disciple, who has regard for noble ones and is skilled and disciplined in their Dhamma, who has regard for true men and is skilled and disciplined in their Dhamma,
does not regard material form as self or self as possessed of material form, or material form as in self or self as in material form.
He does not regard feeling as self… perception as self… formations as self… consciousness as self, or self as possessed of consciousness, or consciousness as in self, or self as in consciousness.
That is how one is invincible in regard to presently arisen states.
§ 10. .“I was instructing, urging, rousing, and gladdening the bhikkhus with talk on the Dhamma thus, and reciting the summary and exposition of ‘One Who Has Had a Single Excellent Night’ thus.” “Good, good, Ānanda! It is good that you were instructing, urging, rousing, and gladdening the bhikkhus with talk on the Dhamma thus, and reciting the summary and exposition of ‘One Who Has Had a Single Excellent Night’ thus:
§12–§19. “Let not a person revive the past… (Repeat the whole of the last , §§3–10 up to:)
Who has had a single excellent night.” That is what the Blessed One said.
The venerable Ānanda was satisfied and delighted in the Blessed One’s words.
LISTEN TO THE AUDIO READING OF SUTTAExposition by Ven Bhikku Bodhi
§ 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana. There he addressed the bhikkhus thus: “Bhikkhus.”—“Venerable sir,” they replied. The Blessed One said this:
§ 2 “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathagata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma,1288 which cannot be stopped by any recluse or brahmin or god or Mara or Brahma or anyone in the world— that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the Four Noble Truths. Of what four?
[1288:- This refers to the Buddha’s first sermon, delivered to the five bhikkhus in the Deer Park at Isipatana.]
§ 3.“The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of suffering. The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of the origin of suffering. …of the noble truth of the cessation of suffering. …of the noble truth of the way leading to the cessation of suffering.
§ 4 “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathagata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Mara or Brahma or anyone in the world— that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.
§ 5 “Cultivate the friendship of Sariputta and Moggallana, bhikkhus; associate with Sariputta and Moggallana. They are wise and helpful to their companions in the holy life. Sāriputta is like a mother; Moggallāna is like a nurse.
Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal.1289 Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal,expound, and exhibit the Four Noble Truths.”
[1289:- MA: Ven. Sāriputta trains them until he knows they have attained the fruit of stream-entry, then he lets them develop the higher paths on their own and he takes on a new batch of pupils. But Ven. Moggallāna continues to train his pupils until they have attained arahantship.]
§ 6 .So the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling. [249]
§ 7 .Then, soon after the Blessed One had gone, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” —“Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:
§ 8. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma…and exhibiting of the Four Noble Truths. Of what four?
§ 9.
“The announcing…and exhibiting of the noble truth of suffering
…of the noble truth of the origin of suffering…
……of the noble truth of the cessation of suffering.
…of the noble truth of the way leading to the cessation of suffering.
§ 10. “And what, friends, is the noble truth of suffering?
Birth is suffering; ageing is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.
§ 11. “And what, friends, is birth?1290
The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, the manifestation of the aggregates, obtaining the bases for contact—this is called birth.
The ageing of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties —this is called ageing.
§ 13.“And what, friends, is death?
The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of aggregates, laying down of the body —this is called death.
§ 14.“And what, friends, is sorrow?
The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, of one who has encountered some misfortune or is affected by some painful state —this is called sorrow.
§ 15.“And what, friends, is lamentation?
The wail and lament, wailing and lamenting, [250] bewailing and lamentation, of one who has encountered some misfortune or is affected by some painful state—this is called lamentation.
§ 16. And what, friends, is pain? Bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact—this is called pain.
§ 17. “And what, friends, is grief?
Mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact —this is called grief.
§ 18. “And what, friends, is despair?
The trouble and despair, the tribulation and desperation, of one who has encountered some misfortune or is affected by some painful state —this is called despair.
§ 19. “And what, friends, is ‘not to obtain what one wants is suffering’?
To beings subject to birth there comes the wish: ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering.
To beings subject to ageing…
To beings subject to subject to sickness…
To beings subject to subject to death…
To beings subject to subject to sorrow, lamentation, pain, grief, and despair, there comes the wish: ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! That sorrow, lamentation, pain,grief, and despair would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering.
§ 20. “And what, friends, are the five aggregates affected by clinging that, in short, are suffering? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging.
These are the five aggregates affected by clinging that, in short, are suffering.
§ 21. “And what, friends, is the noble truth of the origin of suffering?
It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, [251] and craving for non-being. This is called the noble truth of the origin of suffering.
§ 22.“And what, friends, is the noble truth of the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the noble truth of the cessation of suffering.
§ 23. “And what, friends, is the noble truth of the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
§ 24 “And what, friends, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering —this is called right view.
§ 25.“And what, friends, is right intention? Intention of renunciation, intention of non-ill will, and intention of non-cruelty —this is called right intention “
§ 26. And what, friends, is right speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from idle chatter —this is called right speech.
§ 27. “And what, friends, is right action? Abstaining from killing living beings, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures —this is called right action.
§ 28. “And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood —this is called right livelihood.
§ 29. “And what, friends, is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the arising of unarisen wholesome states, [252] and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfilment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. This is called right effort.
§ 30. “And what, friends, is right mindfulness? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. – This is called right mindfulness.
§ 31. “And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.
With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’
With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. -This is called right concentration.
“This is called the noble truth of the way leading to the cessation of suffering.
§ 32 “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world—that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.” That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.
LIsten to the Sutta In English read by Venerable Chandana
§ 1. THUS HAVE I HEARD.1093 On one occasion the Blessed One was living at Rājagaha, at Isigili—the Gullet of the Seers. There he addressed the bhikkhus thus: “Bhikkhus.” —“Venerable sir,” they replied.
[1093:- In Sri Lanka this sutta is regularly recited as a protective discourse and is included in the medieval compilation, Mahā Pirit Pota, “The Great Book of Protection.”]
The Blessed One said this:
§ 2. “You see, bhikkhus, do you not, that mountain Vebhāra?”1094 —“Yes, venerable sir.”
[194:- This and the following are mountains surrounding Rājagaha]
§ 3 “There used to be another name, another designation, for that mountain Vebhāra. You see, bhikkhus, do you not, that mountain Paṇḍava?” —“Yes, venerable sir.” “There used to be another name, another designation, for that mountain Paṇḍava. You see, bhikkhus, do you not, that mountain Vepulla?” —“Yes, venerable sir.” “There used to be another name, another designation, for that mountain Vepulla. You see, bhikkhus, do you not, that mountain Gijjhakuṭa—the Vulture Peak?” —“Yes, venerable sir.” “There used to be another name, another designation, for that mountain Gijjhakuṭa—the Vulture Peak. You see, bhikkhus, do you not, that mountain Isigili—the Gullet of the Seers?” —“Yes, venerable sir.”
“There used to be this same name, this same designation, for this mountain Isigili—the Gullet of the Seers. For in former times five hundred paccekabuddhas1095 dwelt long on this mountain, the Gullet of the Seers.
[1095:- A paccekabuddha is one who attains enlightenment and liberation on his own, without relying on the Dhamma taught by the Buddha, but is not capable of teaching the Dhamma to others and establishing the Dispensation. Paccekabuddhas arise only at a time when no Dispensation of a Buddha exists in the world. For a fuller study of the subject see Ria Kloppenborg, The Paccekabuddha: A Buddhist Ascetic ]
They were seen entering into this hill; once gone in, they were no longer seen. People who saw this said: ‘This mountain swallows up these seers.’1096 And so it was that this came to be named ‘The Gullet of the Seers.’
[1096:- Ayaṁ pabbato ime isı̄ gilati: a word play is involved here. The gili in Isigili is certainly a dialectical variant of giri, hill, but the text connects it to the verb gilati, to swallow, and to gala, throat, gullet.]
I shall tell you, bhikkhus, the names of the paccekabuddhas, I shall relate to you the names of the paccekabuddhas, I shall teach you [69] the names of the paccekabuddhas. Listen and attend closely to what I shall say.” —“Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
§ 4 .“Bhikkhus, the paccekabuddha Ariṭṭha dwelt long on this mountain Isigili. The paccekabuddha Upariṭṭha dwelt long on this mountain Isigili. The paccekabuddha Tagarasikhin1097… Yasassin…Sudassana…Piyadassin…Gandhāra…Piṇḍola… Up̄sabha…Nītha…Tatha…Sutav̄…Bh̄vitatta dwelt long on this mountain Isigili.
[1097:- Tagarasikhin is referred to at Ud 5:4/50 and SN 3:20/i.92.]
§ 5 .“These saintly beings, desireless, rid of suffering,
Who each achieved awakening by himself—
Hear me relate the names of these, the greatest
Of men, who have plucked out the dart [of pain].
Ariṭṭha, Upariṭṭha, Tagarasikhin, Yasassin,
Sudassana, and Piyadassin the enlightened,
Gandhāra, Piṇḍola, Upāsabha as well,
Nītha, Tatha, Sutavā, Bhāvitatta. [70]
§ 6 .“Sumbha, Subha, Methula, and Aṭṭhama,1098
Then Assumegha, Anīgha, Sudāṭha—
And Hingū, and Hinga, the greatly powerful,
Paccekabuddhas who have destroyed the conduit to being. Two sages named Jāli, and Aṭṭhaka,
Then Kosala the enlightened, then Subāhu,
Upanemi, and Nemi, and Santacitta
Right and true, immaculate and wise.
Kāḷa, Upakāḷa, Vijita, and Jita;
Anga, and Panga, and Gutijjita too;
Passin conquered acquisition, the root of suffering;
Aparājita conquered Māra’s power.
Satthar, Pavattar, Sarabhanga, Lomahaṁsa,
Uccangamāya, Asita, Anāsava,
Manomaya, and Bandhumant the free from pride,
Tadādhimutta stainless and resplendent;
Ketumbarāga, Mātanga, and Ariya,
Then Accuta, Accutagāma, Byāmaka,
Sumangala, Dabbila, Supatiṭṭhita,
Asayha, Khemābhirata, and Sorata,
Durannaya, Sangha, and then Ujjaya;
Another sage, Sayha, of noble endeavour.
And twelve between—Ānandas, Nandas, and Upanandas—
And Bhāradvāja bearing his last body;
Then Bodhi, Mahānāma the supreme,
Bhāradvāja with fair-crested mane;
Tissa and Upatissa not bound to being;
Upasīdarin, and Sīdarin, free from craving.
Enlightened was Mangala, free from lust;
Usabha cut the net, the root of suffering.
Upanīta attained the state of peace,
Purified, excellent, truly named.
Jeta, Jayanta, Paduma, and Uppala,
Padumuttara, Rakkhita, and Pabbata, [71]
Mānatthaddha glorious, Vītarāga
And Kaṇha enlightened with mind released.
[1098:- Ñm remarks in Ms that without the aid of the commentary it is extremely
difficult to distinguish the proper names of the paccekabuddhas from their
descriptive epithets.]
§ 7 .“These and also other great and mighty, Paccekabuddhas no more led to being— Honour these sages who, having gone beyond all ties, Have attained final Nibbāna, past all measure.”
You can Listen to the Audio Book reading of Sutta by clicking the icon on left
§ 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There he addressed the bhikkhus thus: “Bhikkhus.”— “Venerable sir,” they replied. The Blessed One said this:
§ 2 . “Bhikkhus, I shall teach you a discourse on what should be cultivated and what should not be cultivated. Listen and attend closely to what I shall say.”— “Yes, venerable sir,” the bhikkhus replied. The Blessed One said this:
Track 1 of Sutta Exposition by Ven Bhikku BodhiTrack 2 of Sutta Exposition by Ven Bhikku Bodhi
FIRST EXPOSITION
§ 3, “Bhikkhus,1069 bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is different from the one or the other.1070 Verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is different from the one or the other. Mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is different from the one or the other. Inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is different from the one or the other. [46] The acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is different from the one or the other. The acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is different from the one or the other. The acquisition of individuality is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of individuality is different from the one or the other.”
[1069:- This first paragraph in blue background offers merely a “table of contents,” to be elaborated in the body of the sutta.]
[1070:- Aññamaññaṁ. MA: The two are mutually exclusive, and there is no way by which the one can be regarded as the other.
FIRST ELABORATION
§ 4. When this was said, the venerable Sāriputta said to the Blessed One: “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:
§ 5. “‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said? “Venerable sir, such bodily conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such bodily conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of bodily conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone kills living beings; he is murderous, bloody-handed, given to blows and violence, merciless to living beings.
He takes what is not given; he takes by way of theft the wealth and property of others in the village or in the forest.
He misconducts himself in sensual pleasures; he has intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, and even with those who are garlanded in token of betrothal. Such bodily conduct [47] causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
Here someone, abandoning the killing of living beings, abstains from killing living beings; with rod and weapon laid aside, gently and kindly, he abides compassionate to all living beings.
Abandoning the taking of what is not given, he abstains from taking what is not given; he does not take by way of theft the wealth and property of others in the village or in the forest.
Abandoning misconduct in sensual pleasures, he abstains from misconduct in sensual pleasures; he does not have intercourse with such women as are protected by their mother, father, mother and father, brother, sister, or relatives, who have a husband, who are protected by law, or with those who are garlanded in token of betrothal.
Such bodily conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it.
“So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, bodily conduct is of two kinds, I say: to be cultivated and not to be cultivated. And bodily conduct is either the one or the other.’
§ 6. “‘Bhikkhus, verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said? “Venerable sir, such verbal conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such verbal conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of verbal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone speaks falsehood; when summoned to a court, or to a meeting, [48] or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I know,’ or knowing, he says, ‘I do not know’; not seeing, he says, ‘I see,’ or seeing, he says, ‘I do not see’; in full awareness he speaks falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
He speaks maliciously; he repeats elsewhere what he has heard here in order to divide [those people] from these, or he repeats to these people what he has heard elsewhere in order to divide [these people] from those; thus he is one who divides those who are united, a creator of divisions, who enjoys discord, rejoices in discord, delights in discord, a speaker of words that create discord.
He speaks harshly; he utters such words as are rough, hard, hurtful to others, offensive to others, bordering on anger, unconducive to concentration.
He is a gossip; he speaks at the wrong time, speaks what is not fact, speaks what is useless, speaks contrary to the Dhamma and the Discipline; at the wrong time he speaks such words as are worthless, unreasonable, immoderate, and unbeneficial. Such verbal conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of verbal conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
Here someone, abandoning false speech, abstains from false speech; when summoned to a court, or to a meeting, or to his relatives’ presence, or to his guild, or to the royal family’s presence, and questioned as a witness thus: ‘So, good man, tell what you know,’ not knowing, he says, ‘I do not know,’ or knowing, he says, ‘I know’; not seeing, he says, ‘I do not see,’ or seeing, he says, ‘I see’; [49] he does not in full awareness speak falsehood for his own ends, or for another’s ends, or for some trifling worldly end.
Abandoning malicious speech, he abstains from malicious speech; he does not repeat elsewhere what he has heard here in order to divide [those people] from these, nor does he repeat to these people what he has heard elsewhere in order to divide [these people] from those; thus he is one who reunites those who are divided, a promoter of friendships, who enjoys concord, rejoices in concord, delights in concord, a speaker of words that promote concord.
Abandoning harsh speech, he abstains from harsh speech; he speaks such words as are gentle, pleasing to the ear, and loveable, as go to the heart, are courteous, desired by many, and agreeable to many.
Abandoning gossip, he abstains from gossip; he speaks at the right time, speaks what is fact, speaks on what is good, speaks on the Dhamma and the Discipline; at the right time he speaks such words as are worth recording, reasonable, moderate, and beneficial. Such verbal conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. “So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, verbal conduct is of two kinds, I say: to be cultivated and not to be cultivated. And verbal conduct is either the one or the other.’
§ 7 . “‘Mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such mental conduct as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such mental conduct as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of mental conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone is covetous; he covets the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ Or he has a mind of ill will and intentions of hate [50] thus: ‘May these beings be slain and slaughtered, may they be cut off, perish, or be annihilated!’ Such mental conduct causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
Here someone is not covetous; he does not covet the wealth and property of others thus: ‘Oh, may what belongs to another be mine!’ His mind is without ill will and he has intentions free from hate thus: ‘May these beings be free from enmity, affliction, and anxiety! May they look after themselves happily!’ Such mental conduct causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. “So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, mental conduct is of two kinds, I say: to be cultivated and not to be cultivated. And mental conduct is either the one or the other.’1071
[1071:- Although wrong view and right view are usually included under mental conduct, in this sutta they are shown separately in §10 as “the acquisition of view.”]
§ 8. “‘Inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such inclination of mind as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such inclination of mind as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of inclination of mind causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone is covetous and abides with his mind imbued with covetousness; he has ill will and abides with his mind imbued with ill will; he is cruel and abides with his mind imbued with cruelty.1072
[1072: – Whereas the covetousness and ill will described in §7 possess the strength of a full course of action (kamma-patha ), in this section on inclination of mind (cittuppāda) they are shown in their nascent stage as mere dispositions that have not yet erupted into obsessive volitions]
Such inclination of mind causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of inclination of mind causes unwholesome states to diminish and wholesome states to increase [51] in one who cultivates it?
Here someone is uncovetous and abides with his mind detached from covetousness; he is without ill will and abides with his mind detached from ill will; he is uncruel and abides with his mind detached from cruelty. Such inclination of mind causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. “So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, inclination of mind is of two kinds, I say: to be cultivated and not to be cultivated. And inclination of mind is either the one or the other.’
§ 9. “‘The acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such acquisition of perception as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of perception as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of acquisition of perception causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone is covetous and abides with his perception imbued with covetousness;
he has ill will and abides with his perception imbued with ill will; he is cruel and abides with his perception imbued with cruelty.
Such acquisition of perception causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of acquisition of perception causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
Here someone is uncovetous and abides with his perception detached from covetousness; he is without ill will and abides with his perception detached from ill will; he is uncruel and abides with his perception detached from cruelty.
Such acquisition of perception causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. “So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of perception is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of perception is either the one or the other.’ [52]
§ 10 .“‘The acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said? “Venerable sir, such acquisition of view as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of view as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of acquisition of view causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
Here someone holds such a view as this: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’
Such acquisition of view causes unwholesome states to increase and wholesome states to diminish in one who cultivates it.
“And what kind of acquisition of view causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
Here someone holds such a view as this:
‘There is what is given and what is offered and what is sacrificed;
there is fruit and result of good and bad actions;
there is this world and the other world;
there is merit in looking after mother and father;
there are beings who are reborn spontaneously;
there are good and virtuous recluses and brahmins in the world who have realised for themselves by direct knowledge and declare this world and the other world.’
Such acquisition of view causes unwholesome states to diminish and wholesome states to increase in one who cultivates it. “So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of view is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of view is either the one or the other.’
§ 11.“‘The acquisition of individuality is of two kinds, I say: 1073 to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other.’ So it was said by the Blessed One. And with reference to what was this said?
[1073:- “Acquisition of individuality” (attabh̄vapaṭil̄bha) here refers to mode of rebirth.]
“Venerable sir, [53] such acquisition of individuality as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But such acquisition of individuality as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated.
“And what kind of acquisition of individuality causes unwholesome states to increase and wholesome states to diminish in one who cultivates it?
When a person generates an acquisition of individuality that is subject to affliction, unwholesome states increase and wholesome states diminish in him, preventing him from reaching the consummation.1074
[1074:- Apariniṭṭ̣hitabhāvāya. The expression may be unique to this sutta. MA glosses it with bhavānaṁ Apariniṭṭ̣hitabhāvāya and explains: There are four modes of individual existence “subject to affliction” (sabyājjhattabhāvā). The first is the worldling who is unable to reach the consummation of existence in that particular life; for him, from the time of rebirth on, unwholesome states increase and wholesome states diminish, and he generates an individuality accompanied by suffering. So too the stream-enterer, once-returner, and nonreturner. Even non-returners still have not abandoned craving for being, and thus have not reached consummation. The individuals [mentioned just below in the text] who acquire individual existence “free from affliction” (sabyājjhattabhāvā) are the same four when they enter the final existence in which they are to attain arahantship. Even the worldling in his last existence is able to consummate existence, like the serial killer Angulimāla. Their existence is said to be free from affliction, and they are said to reach consummation.]
FIRST APPROVAL & RECAPITULATION
§ 13 . “Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus. § 14–20. [54, 55] (In these paragraphs the Buddha repeats verbatim §§5–11, with the substitution of “S̄riputta” for “venerable sir” and of “by me” for “by the Blessed One.”)
“Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus.
“And what kind of acquisition of individuality causes unwholesome states to diminish and wholesome states to increase in one who cultivates it?
When a person generates an acquisition of individuality that is free from affliction, unwholesome states diminish and wholesome states increase in him, enabling him to reach the consummation.
“So it was with reference to this that it was said by the Blessed One: ‘Bhikkhus, the acquisition of individuality is of two kinds, I say: to be cultivated and not to be cultivated. And the acquisition of individuality is either the one or the other.’
§ 12. “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus.”
SECOND EXPOSITION
“Sāriputta, forms cognizable by the eye are of two kinds, I say: [56] to be cultivated and not to be cultivated.1075
[1075:- MA points out that the clause “Forms are either the one or the other” is not used here because the distinction does not lie in the object but in the approach to it. For one person lust and other defilements arise towards a particular form, but another person develops dispassion and detachment in regard to the same form.]
Sounds cognizable by the ear are of two kinds, I say: to be cultivated and not to be cultivated.
Odours cognizable by the nose are of two kinds, I say: to be cultivated and not to be cultivated.
Flavours cognizable by the tongue are of two kinds, I say: to be cultivated and not to be cultivated.
Tangibles cognizable by the body are of two kinds, I say: to be cultivated and not to be cultivated.
Mind-objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated.”
SECOND ELABORATION
§ 23 . When this was said, the venerable Sāriputta said to the Blessed One: “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:
§ 24. “‘S̄riputta, forms cognizable by the eye are of two kinds, I say: [56] to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such forms cognizable by the eye as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such forms cognizable by the eye as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated. “So it was with reference to this that it was said by the Blessed One:
‘Sāriputta, forms cognizable by the eye are of two kinds, I say: to be cultivated and not to be cultivated.’
§ 25. “‘Sounds cognizable by the ear are of two kinds, I say’… § 26. “‘Odours cognizable by the nose are of two kinds, I say’…[57]“ § 27. ‘Flavours cognizable by the tongue are of two kinds, I say’…“ § 28. ‘Tangibles cognizable by the body are of two kinds, I say’…“ § 29. ‘Mind-objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated.’
So it was said by the Blessed One. And with reference to what was this said?
“Venerable sir, such mind-objects cognizable by the mind as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. [58] But such mind-objects cognizable by the mind as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated.
“So it was with reference to this that it was said by the Blessed One: ‘Mind objects cognizable by the mind are of two kinds, I say: to be cultivated and not to be cultivated.’
§ 30. “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus.”
SECOND APPROVAL & RECAPITULATION
§ 31 . “Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus.
§ 32– §37. (In these paragraphs the Buddha repeats verbatim §§24–29, with the necessary substitutions.)
“Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus.
THIRD EXPOSITION
§ 39 . “Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated.
Alms food is of two kinds, I say: to be cultivated and not to be cultivated.
Resting places are of two kinds, I say: to be cultivated and not to be cultivated.
Villages are of two kinds, I say: to be cultivated and not to be cultivated.
Towns are of two kinds, I say: to be cultivated and not to be cultivated.
Cities are of two kinds, I say: to be cultivated and not to be cultivated.
Districts are of two kinds, I say: to be cultivated and not to be cultivated.
Persons are of two kinds, I say: to be cultivated and not to be cultivated.” [59]
When this was said, the venerable Sāriputta said to the Blessed One: “Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus:
“‘Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One. And with reference to what was this said? “Venerable sir, such robes as cause unwholesome states to increase and wholesome states to diminish in one who cultivates them should not be cultivated. But such robes as cause unwholesome states to diminish and wholesome states to increase in one who cultivates them should be cultivated. “So it was with reference to this that it was said by the Blessed One: ‘Sāriputta, robes are of two kinds, I say: to be cultivated and not to be cultivated.’
“‘Almsfood is of two kinds, I say’… “ ‘Resting places are of two kinds, I say’… “ ‘Villages are of two kinds, I say’… “ ‘Towns are of two kinds, I say’… “ ‘Cities are of two kinds, I say’… “ ‘Districts are of two kinds, I say’… “ ‘Persons are of two kinds, I say: to be cultivated and not to be cultivated.’ So it was said by the Blessed One.
And with reference to what was this said? “Venerable sir, [association with] such persons as causes unwholesome states to increase and wholesome states to diminish in one who cultivates it should not be cultivated. But [association with] such persons as causes unwholesome states to diminish and wholesome states to increase in one who cultivates it should be cultivated. “So it was with reference to this that it was said by the Blessed One: ‘Persons are of two kinds, I say: to be cultivated and not to be cultivated.’
“Venerable sir, I understand the detailed meaning of the Blessed One’s utterance, which he has spoken in brief without expounding the detailed meaning, to be thus.”
THIRD APPROVAL & RECAPITULATION
“Good, good, Sāriputta! It is good that you understand the detailed meaning of my utterance, which I spoke in brief without expounding the detailed meaning, to be thus. §51–58. (In these paragraphs the Buddha repeats verbatim §§41–48 with the necessary substitutions.) [60]
“Sāriputta, the detailed meaning of my utterance, which I spoke in brief, should be regarded thus.
CONCLUSION
§ 60. “Sāriputta, if all nobles understood thus the detailed meaning of my utterance, which I spoke in brief, it would lead to their welfare and happiness for a long time.1076
[1076:- MA says that those who study the text and commentary to this sutta without practising in accordance with it cannot be said to “understand the detailed meaning.” Only those who practise accordingly can be so described.]
If all brahmins…all merchants…all workers understood thus the meaning of my utterance, which I spoke in brief, it would lead to their welfare and happiness for a long time. If the world with its gods, its Māras, and its Brahmās, this generation with its recluses and brahmins, its princes and its people, understood thus the detailed meaning of my utterance, which I spoke in brief, it would lead to the welfare and happiness of the world for a long time.”
That is what the Blessed One said. The venerable Sāriputta was satisfied and delighted in the Blessed One’s words.
§ 1. THUS HAVE I HEARD.900 On one occasion the Blessed One was living at Icchānangala, in the wood near Icchānangala.
[900:- The text of this sutta has not been included in the PTS ed. of the Majjhima Nikāya, for the same reason given , as it is identical with the sutta of the same name in the Sutta Nipāta, published in two different versions by the PTS. The bracketed page numbers refer to the Anderson-Smith ed. of Sn.]
§ 2. Now on that occasion a number of well-known, well-to-do brahmins were staying at Icchānangala, that is, the brahmin Cankī, the brahmin Tārukkha, the brahmin Pokkharasāti, the brahmin Jāṇussoṇi, the brahmin Todeyya, and other well-known, well-to-do brahmins.
§ 3. Then, while the brahmin students Vāseṭṭha and Bhāradvāja were walking and wandering for exercise, this discussion arose between them: “How is one a brahmin?” The brahmin student Bhāradvāja said: “When one is well born on both sides, of pure maternal and paternal descent seven generations back, unassailable and impeccable in respect of birth, then one is a brahmin.”
The brahmin student Vāseṭṭha said: “When one is virtuous and fulfils the observances, then one is a brahmin.”
§ 4. But the brahmin student Bhāradvāja could not [116] convince the brahmin student Vāseṭṭha, nor could the brahmin student Vāseṭṭha convince the brahmin student Bhāradvāja.
§ 5. Then the brahmin student Vāseṭṭha addressed the brahmin student Bhāradvāja: “Sir, the recluse Gotama, the son of the Sakyans who went forth from a Sakyan clan, is living at Icchānangala, in the wood near Icchānangala. Now a good report of Master Gotama has been spread to this effect: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’ Come, Bh̄radv̄ja, let us go to the recluse Gotama and ask him about this matter. As he answers, so we will remember it.”— “Yes, sir,” the brahmin student Bhāradvāja replied.
§ 6 . Then the two brahmin students, Vāseṭṭha and Bhāradvāja, went to the Blessed One and exchanged greetings with him. When this courteous and amiable talk was finished, they sat down at one side and the brahmin student Vāseṭṭha addressed the Blessed One in stanzas thus:
§ 7 . Vāseṭṭha
1. “We are both acknowledged to possess
The knowledge we claim of the Triple Veda,
For I am Pokkharasāti’s pupil
And he a pupil of Tārukkha. 2. We have attained full mastery
Over all that the Vedic experts teach;
Skilled in philology and grammar
We match our teachers in recitation. [117]
3. A dispute has arisen between us, Gotama,
Concerning the question of birth and class:
Bhāradvāja says one is a brahmin by birth,
While I hold one is a brahmin by action.901
Know this, O Seer, as our debate.
[ 901:- Here the word “kamma” has to be understood as present action or deed, and
not past action producing its present consequences.]
4. Since neither of us could convince the other,
Or make him see his point of view,
We have come to ask you, sir,
Widely famed to be a Buddha. 5. As people turn with palms upraised
Towards the moon when it starts to wax,
So in the world do they venerate you
And pay homage to you, Gotama. 6. So now we ask of you, Gotama,
The eye uprisen in the world:
Is one a brahmin by birth or action?
Explain to us who do not know
How we should recognise a brahmin.”
§ 8. Buddha
7. “I teach you in order as they really are,
Vāseṭṭha,” said the Blessed One,
“The generic divisions of living beings;
For many are the kinds of birth.
8. Know first the grass and trees:
Though they lack self-awareness,
Their birth is their distinctive mark;
For many are the kinds of birth. [118] 9. Next come the moths and butterflies
And so on through to ants and termites:
Their birth is their distinctive mark;
For many are the kinds of birth. 10. Then know the kinds of quadrupeds
[Of varied sorts] both small and large:
Their birth is their distinctive mark;
For many are the kinds of birth. 11. Know those whose bellies are their feet,
To wit, the long-backed class of snakes:
Their birth is their distinctive mark;
For many are the kinds of birth. 12. Know too the water-dwelling fish
That pasture in the liquid world:
Their birth is their distinctive mark;
For many are the kinds of birth. 13. Next know the birds that wing their way
As they range in open skies:
Their birth is their distinctive mark;
For many are the kinds of birth.
§ 9. 14.“While in these births the differences
Of birth make their distinctive mark,
With humans no differences of birth
Make a distinctive mark in them. 15. Nor in the hairs nor in the head
Nor in the ears nor in the eyes
Nor in the mouth nor in the nose
Nor in the lips nor in the brows; 16. Nor in the shoulders or the neck
Nor in the belly or the back
Nor in the buttocks or the breast
Nor in the genitals or ways of mating; 17. Nor in the hands nor in the feet
Nor in the fingers or the nails
Nor in the knees nor in the thighs
Nor in their colour or in voice:
Here birth makes no distinctive mark
As with the other kinds of birth. [119] 18. In human bodies in themselves
Nothing distinctive can be found.
Distinction among human beings
Is purely verbal designation.902
[902:- Sāmaññā. MA: Among animals the diversity in the shape of their bodily parts is determined by their species (yoni), but that (species differentiation) is not found in the individual bodies of brahmins and other classes of humans. Such
being the case, the distinction between brahmins, khattiyas, etc., is purely a verbal designation; it is spoken of as mere conventional expression. ]
§ 10. 19. “Who makes his living among men903
By agriculture, you should know
Is called a farmer, Vāseṭṭha;
He is not a brahmin.
[903:- MA: Up to this point the Buddha has criticised the assertion of Bhāradvāja that birth makes one a brahmin. Now he will uphold the assertion of Vāseṭṭha that action makes one a brahmin. For the ancient brahmins and other wise ones
in the world would not recognise the brahminhood of one defective in livelihood, virtue, and conduct.]
20. Who makes his living among men
By varied crafts, you should know
Is called a craftsman, Vāseṭṭha;
He is not a brahmin. 21. Who makes his living among men
By merchandise, you should know
Is called a merchant, Vāseṭṭha;
He is not a brahmin. 22. Who makes his living among men
By serving others, you should know
Is called a servant, Vāseṭṭha;
He is not a brahmin. 23. Who makes his living among men
By stealing, you should know
Is called a robber, Vāseṭṭha;
He is not a brahmin.24 . Who makes his living among men
By archery, you should know
Is called a soldier, Vāseṭṭha;
He is not a brahmin. 25. Who makes his living among men
By priestly craft, you should know
Is called a chaplain, Vāseṭṭha;
He is not a brahmin. 26. Whoever governs among men
The town and realm, you should know
Is called a ruler, Vāseṭṭha;
He is not a brahmin.
§ 11. 27. “I call him not a brahmin
Because of his origin and lineage.
If impediments still lurk in him,
He is just one who says ‘Sir.’904
Who is unimpeded and clings no more:
He is the one I call a brahmin.
[904:- Bhovādi. Bho, “sir,” was a mode of address used among the brahmins. From this point on the Buddha will identify the true brahmin with the arahant. Verses 27–54 here are identical with Dhp 396–423, except for an additional couplet in
Dhp 423.]
28. Who has cut off all fetters
And is no more by anguish shaken,
Who has overcome all ties, detached:
He is the one I call a brahmin. [120] 29. Who has cut each strap and thong,
The reins and bridle-band as well,
Whose cross-bar is lifted, the awakened one:
He is the one I call a brahmin. 30. Who endures without a trace of hate
Abuse, violence, and bondage too,
With strength of patience well arrayed:
He is the one I call a brahmin. 31. Who does not flare up with anger,
Dutiful, virtuous, and humble,
Subdued, bearing his final body:
He is the one I call a brahmin. 32. Who, like the rain on lotus leaves,
Or mustard seed on the point of an awl,
Clings not at all to sensual pleasures:
He is the one I call a brahmin. 33. Who knows right here within himself
The destruction of all suffering,
With burden lowered, and detached:
He is the one I call a brahmin. 34. Who with deep understanding, wise,
Can tell the path from the not-path
And has attained the goal supreme:
He is the one I call a brahmin. 35. Aloof alike from householders
And those gone into homelessness,
Who wanders without home or wish:
He is the one I call a brahmin. 36. Who has laid aside the rod
Against all beings frail or bold,
Who does not kill or have them killed:
He is the one I call a brahmin. 37. Who is unopposed among opponents,
Peaceful among those given to violence,
Who does not cling among those who cling:
He is the one I call a brahmin. 38. Who has dropped all lust and hate,
Dropped conceit and contempt,
Like mustard seed on the point of an awl:
He is the one I call a brahmin. [121] 39. Who utters speech free from harshness,
Full of meaning, ever truthful,
Which does not offend anyone:
He is the one I call a brahmin. 40. Who in the world will never take
What is not given, long or short,
Small or big or fair or foul:
He is the one I call a brahmin. 41. Who has no more inner yearnings
Regarding this world and the next,
Who lives unyearning and detached:
He is the one I call a brahmin. 42. Who has no more indulgences
No more perplexity since he knows;
Who has gained firm footing in the Deathless:
He is the one I call a brahmin. 43. Who has transcended all ties here
Of both merit and evil deeds,
Is sorrowless, stainless, and pure:
He is the one I call a brahmin. 44. Who, pure as the spotless moon,
Is clear and limpid, and in whom
Delight and being have been destroyed:
He is the one I call a brahmin. 45. Who has passed beyond the swamp,
The mire, saṁsāra, all delusion,
Who has crossed to the further shore
And meditates within the jhānas,
Is unperturbed and unperplexed,
Attained Nibbāna through no clinging:
He is the one I call a brahmin. 46. Who has abandoned sensual pleasures
And wanders here in homelessness
With sense desires and being destroyed:
He is the one I call a brahmin. 47. Who has abandoned craving too,
And wanders here in homelessness,
With craving and being both destroyed:
He is the one I call a brahmin. 48. Who leaves behind all human bonds
And has cast off the bonds of heaven,
Detached from all bonds everywhere:
He is the one I call a brahmin. 49. Who leaves behind delight and discontent,
Who is cool and acquisitionless,
The hero who has transcended the whole world:
He is the one I call a brahmin. [122] 50. Who knows how beings pass away
To reappear in many a mode,
Unclutching he, sublime, awake:
He is the one I call a brahmin. 51. Whose destination is unknown
To gods, to spirits, and to men,
An arahant with taints destroyed:
He is the one I call a brahmin. 52. Who has no impediments at all,
Before, behind, or in the middle,
Who is unimpeded and clings no more:
He is the one I call a brahmin. 53. The herd’s leader, perfected hero,
The great seer whose victory is won,
Unperturbed, cleansed, awakened:
He is the one I call a brahmin. 54. Who knows his manifold past lives
And sees the heavens and states of woe,
Who has reached the destruction of birth:
He is the one I call a brahmin.
§ 12. 55. “For name and clan are assigned
As mere designations in the world;
Originating in conventions,
They are assigned here and there. 56. For those who do not know this fact,
Wrong views have long underlain their hearts;
Not knowing, they declare to us:
‘One is a brahmin by birth.’ 57. One is not a brahmin by birth,
Nor by birth a non-brahmin.
By action is one a brahmin,
By action is one a non-brahmin. 58. For men are farmers by their acts,905
And by their acts are craftsmen too;
And men are merchants by their acts,
And by their acts are servants too.
[905:- MA: By the present volitional action which accomplishes the work of farming, etc.]
59. And men are robbers by their acts,
And by their acts are soldiers too;
And men are chaplains by their acts,
And by their acts are rulers too. [123]
13. 60. “So that is how the truly wise
See action as it really is,
Seers of dependent origination,
Skilled in action and its results.906
[906:- With this verse the word “kamma” undergoes a shift in meaning signalled by the term “dependent origination.” “Kamma” here no longer means simply present action determining one’s social status, but action in the special sense of a
force binding beings to the round of existence. This same line of thought becomes even clearer in the next verse.]
61. Action makes the world go round,
Action makes this generation turn.
Living beings are bound by action
Like the chariot wheel by the linchpin. 62. Asceticism, the holy life,
Self-control and inner training—
By this one becomes a brahmin,
In this supreme brahminhood lies.907
[907:- This verse and the following one again refer to the arahant. Here, however, the contrast is not between the arahant as the one made holy by his actions and the born brahmin unworthy of his designation, but between the arahant as the
one liberated from the bondage of action and result and all other beings who remain tied by their actions to the wheel of birth and death.]
63. One possessing the triple knowledge,
Peaceful, with being all destroyed:
Know him thus, O Vāseṭṭha,
As Brahmā and Sakka for those who understand.”
When this was said, the brahmin students Vāseṭṭha and Bhāradvāja said to the Blessed One:
“Magnificent, Master Gotama! Magnificent, Master Gotama!…From today let Master Gotama remember us as lay followers who have gone to him for refuge for life.”
Majjima Nikaya 