MN · mn22
The Simile of the Snake
0.1Majjhima Nikāya 22
The Middle Length Discourses 22
0.2Alagaddūpamasutta
The Simile of the Snake
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time, the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
2.1Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti:
Now at that time, for a bhikkhu named Ariṭṭha, formerly a vulture-hunter, this bad view had arisen:
2.2“tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
“I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.”
2.3Assosuṁ kho sambahulā bhikkhū:
Several bhikkhus heard:
2.4“ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“It seems that for the bhikkhu Ariṭṭha, formerly a vulture-hunter, this bad view has arisen:
2.5‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
‘I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’”
3.1Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ:
Then those bhikkhus went to the bhikkhu Ariṭṭha, formerly a vulture-hunter. Having approached him, they said to him:
3.2“saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Is it really true, friend Ariṭṭha, that this bad view has arisen in you:
3.3‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
‘I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them’?”
3.4“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
“That is exactly how I understand the dhamma taught by the Bhagavā, friends: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.”
3.5Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti:
Then those bhikkhus, wanting to draw the bhikkhu Ariṭṭha, formerly a vulture-hunter, away from that bad view, questioned him, pressed him, and admonished him:
3.6“mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
“Do not say that, friend Ariṭṭha, do not misrepresent the Bhagavā; for it is not good to misrepresent the Bhagavā, and the Bhagavā would not say that.
3.7Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.
In many ways, friend Ariṭṭha, obstructive dhammas have been called obstructive by the Bhagavā, and they are indeed enough to obstruct one who engages in them.
3.8Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sensual pleasures have been said by the Bhagavā to give little gratification, much dukkha, much distress; the drawback here is greater.
3.9Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …
Sensual pleasures have been said by the Bhagavā to be like a skeleton …
3.10maṁsapesūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like a lump of meat …
3.11tiṇukkūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like a grass torch …
3.12aṅgārakāsūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like a pit of glowing coals …
3.13supinakūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like a dream …
3.14yācitakūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like borrowed goods …
3.15rukkhaphalūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like fruits on a tree …
3.16asisūnūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like a butcher’s knife and block …
3.17sattisūlūpamā kāmā vuttā bhagavatā …
sensual pleasures have been said by the Bhagavā to be like spears and stakes …
3.18sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
sensual pleasures have been said by the Bhagavā to be like a snake’s head, with much dukkha, much distress; the drawback here is greater.”
3.19Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
But even while the bhikkhu Ariṭṭha, formerly a vulture-hunter, was being questioned, pressed, and admonished by those bhikkhus, he kept asserting that very same bad view, insisting on it, clinging to it, and holding to it:
3.20“evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
“That is exactly how I understand the dhamma taught by the Bhagavā, friends: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.”
3.21Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Since those bhikkhus were unable to draw the bhikkhu Ariṭṭha, formerly a vulture-hunter, away from that bad view, they then went to the Bhagavā. Having approached, they paid homage to the Bhagavā and sat down to one side. Sitting to one side, those bhikkhus said this to the Bhagavā:
3.22“ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Bhante, for the bhikkhu Ariṭṭha, formerly a vulture-hunter, this bad view has arisen:
3.23‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
‘I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’
3.24Assumha kho mayaṁ, bhante:
We heard, bhante:
3.25‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
‘It seems that for the bhikkhu Ariṭṭha, formerly a vulture-hunter, this bad view has arisen—
3.26tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’
3.27Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha:
Then, bhante, we went to the bhikkhu Ariṭṭha, formerly a vulture-hunter. Having approached him, we said to him:
3.28‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ—
‘Is it really true, friend Ariṭṭha, that this bad view has arisen in you—
3.29tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?
I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them’?
3.30Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca:
When this was said, bhante, the bhikkhu Ariṭṭha, formerly a vulture-hunter, said this to us:
3.31‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
‘That is exactly how I understand the dhamma taught by the Bhagavā, friends: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’
3.32Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha:
Then, bhante, wanting to draw the bhikkhu Ariṭṭha, formerly a vulture-hunter, away from that bad view, we questioned him, pressed him, and admonished him:
3.33‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya.
‘Do not say that, friend Ariṭṭha, do not misrepresent the Bhagavā; for it is not good to misrepresent the Bhagavā, and the Bhagavā would not say that.
3.34Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya.
In many ways, friend Ariṭṭha, obstructive dhammas have been called obstructive by the Bhagavā, and they are indeed enough to obstruct one who engages in them.
3.35Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sensual pleasures have been said by the Bhagavā to give little gratification, much dukkha, much distress; the drawback here is greater.
3.36Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…
Sensual pleasures have been said by the Bhagavā to be like a skeleton …
3.37sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
sensual pleasures have been said by the Bhagavā to be like a snake’s head, with much dukkha, much distress; the drawback here is greater.’
3.38Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati:
But even while the bhikkhu Ariṭṭha, formerly a vulture-hunter, was being questioned, pressed, and admonished by us, he kept asserting that very same bad view, insisting on it, clinging to it, and holding to it:
3.39‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
‘That is exactly how I understand the dhamma taught by the Bhagavā, friends: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’
4.1Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
Since we were unable, bhante, to draw the bhikkhu Ariṭṭha, formerly a vulture-hunter, away from that bad view, we have reported this matter to the Bhagavā.”
5.1Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi:
Then the Bhagavā addressed a certain bhikkhu:
5.2“ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi:
“Come, bhikkhu, address the bhikkhu Ariṭṭha, formerly a vulture-hunter, in my name:
5.3‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.
‘The Teacher calls you, friend Ariṭṭha.’”
5.4“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:
“Yes, bhante,” that bhikkhu replied to the Bhagavā. Then he went to the bhikkhu Ariṭṭha, formerly a vulture-hunter. Having approached him, he said:
5.5“satthā taṁ, āvuso ariṭṭha, āmantetī”ti.
“The Teacher calls you, friend Ariṭṭha.”
5.6“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:
“Yes, friend,” replied the bhikkhu Ariṭṭha, formerly a vulture-hunter. Then he went to the Bhagavā. Having approached, he paid homage to the Bhagavā and sat down to one side. Sitting to one side, the Bhagavā said this to the bhikkhu Ariṭṭha, formerly a vulture-hunter:
5.7“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ:
“Is it really true, Ariṭṭha, that this bad view has arisen in you:
5.8‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?
‘I understand the dhamma taught by the Bhagavā like this: those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them’?”
5.9“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
“That is exactly how I understand the dhamma taught by the Bhagavā, bhante: ‘those dhammas said by the Bhagavā to be obstructive are not able to obstruct one who engages in them.’”
6.1“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi?
“To whom, foolish man, do you understand me to have taught the dhamma in that way?
6.2Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya.
Have I not, foolish man, in many ways said that obstructive dhammas are obstructive? And they are indeed enough to obstruct one who engages in them.
6.3Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sensual pleasures have been said by me to give little gratification, much dukkha, much distress; the drawback here is greater.
6.4Aṭṭhikaṅkalūpamā kāmā vuttā mayā …
Sensual pleasures have been said by me to be like a skeleton …
6.5maṁsapesūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like a lump of meat …
6.6tiṇukkūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like a grass torch …
6.7aṅgārakāsūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like a pit of glowing coals …
6.8supinakūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like a dream …
6.9yācitakūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like borrowed goods …
6.10rukkhaphalūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like fruits on a tree …
6.11asisūnūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like a butcher’s knife and block …
6.12sattisūlūpamā kāmā vuttā mayā …
sensual pleasures have been said by me to be like spears and stakes …
6.13sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
sensual pleasures have been said by me to be like a snake’s head, with much dukkha, much distress; the drawback here is greater.
6.14Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi.
And yet you, foolish man, by your own wrong grasp have both misrepresented us and harmed yourself, and you generate much demerit.
6.15Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
That will be for your harm and dukkha for a long time, foolish man.”
7.1Atha kho bhagavā bhikkhū āmantesi:
Then the Bhagavā addressed the bhikkhus:
7.2“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, bhikkhus,
7.3api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?
has this bhikkhu Ariṭṭha, formerly a vulture-hunter, even become warm in this dhamma and vinaya [dhammavinaye]?”
7.4“Kiñhi siyā, bhante;
“How could he, bhante?
7.5no hetaṁ, bhante”ti.
No indeed, bhante.”
7.6Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, the bhikkhu Ariṭṭha, formerly a vulture-hunter, sat silent, embarrassed, shoulders drooping, downcast, brooding, without a reply.
7.7Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca:
Then the Bhagavā, knowing that the bhikkhu Ariṭṭha, formerly a vulture-hunter, was silent, embarrassed, shoulders drooping, downcast, brooding, and without a reply, said to him:
7.8“paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena.
“You will be recognized, foolish man, by this very own bad view of yours.
7.9Idhāhaṁ bhikkhū paṭipucchissāmī”ti.
Now I shall question the bhikkhus about this.”
8.1Atha kho bhagavā bhikkhū āmantesi:
Then the Bhagavā addressed the bhikkhus:
8.2“tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?
“Do you too understand the dhamma taught by me in the way that this bhikkhu Ariṭṭha, formerly a vulture-hunter, by his own wrong grasp both misrepresents us and harms himself and generates much demerit?”
8.3“No hetaṁ, bhante.
“No indeed, bhante.
8.4Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā;
For in many ways, bhante, obstructive dhammas have been said by the Bhagavā to be obstructive;
8.5alañca pana te paṭisevato antarāyāya.
and they are indeed enough to obstruct one who engages in them.
8.6Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sensual pleasures have been said by the Bhagavā to give little gratification, much dukkha, much distress; the drawback here is greater.
8.7Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe…
Sensual pleasures have been said by the Bhagavā to be like a skeleton …
8.8sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
sensual pleasures have been said by the Bhagavā to be like a snake’s head, with much dukkha, much distress; the drawback here is greater.”
8.9“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha.
“Sādhu, sādhu, bhikkhus; indeed, bhikkhus, you understand the dhamma taught by me in this way.
8.10Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.
For in many ways, bhikkhus, obstructive dhammas have been said by me, and they are indeed enough to obstruct one who engages in them.
8.11Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
Sensual pleasures have been said by me to give little gratification, much dukkha, much distress; the drawback here is greater.
8.12Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe…
Sensual pleasures have been said by me to be like a skeleton …
8.13sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.
sensual pleasures have been said by me to be like a snake’s head, with much dukkha, much distress; the drawback here is greater.
8.14Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati.
But this bhikkhu Ariṭṭha, formerly a vulture-hunter, by his own wrong grasp both misrepresents us and harms himself and generates much demerit.
8.15Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.
That will be for the harm and dukkha of that foolish man for a long time.
9.1So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.
That one could engage in sensual pleasures apart from sensual pleasures, apart from the perception of sensual pleasures, apart from thoughts of sensual pleasures [kāmavitakkehi]—that is impossible.
10.1Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—
Here, bhikkhus, some foolish men learn the dhamma—
10.2suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
discourses, mixed prose and verse, expositions, verses, inspired utterances, “thus-said” sayings, birth stories, marvels, and question-and-answer texts.
10.3Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.
Having learned that dhamma, they do not examine the meaning of those dhammas with discernment [paññāya].
10.4Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.
Since the meaning of those dhammas is not examined with discernment [paññāya], they do not stand up to reflection.
10.5Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.
They learn the dhamma both for the sake of criticizing others and for the sake of winning arguments.
10.6Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.
And they do not experience the purpose for which they learn the dhamma.
10.7Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.
Those dhammas, wrongly grasped by them, lead for a long time to harm and dukkha.
10.8Taṁ kissa hetu?
Why is that?
10.9Duggahitattā, bhikkhave, dhammānaṁ.
Because, bhikkhus, the dhammas were wrongly grasped.
10.10Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.
Suppose, bhikkhus, a man wanted a snake, was seeking a snake, and was wandering in search of a snake.
10.11So passeyya mahantaṁ alagaddaṁ.
He might see a large snake.
10.12Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya.
He might seize it by the coils or by the tail.
10.13Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya.
Then that snake, twisting back, might bite him on the hand or arm or on some other limb.
10.14So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Because of that, he might meet with death or deadly dukkha.
10.15Taṁ kissa hetu?
Why is that?
10.16Duggahitattā, bhikkhave, alagaddassa.
Because, bhikkhus, the snake was wrongly grasped.
10.17Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—
In the same way, bhikkhus, here some foolish men learn the dhamma—
10.18suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
discourses, mixed prose and verse, expositions, verses, inspired utterances, “thus-said” sayings, birth stories, marvels, and question-and-answer texts.
10.19Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti.
Having learned that dhamma, they do not examine the meaning of those dhammas with discernment [paññāya].
10.20Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti.
Since the meaning of those dhammas is not examined with discernment [paññāya], they do not stand up to reflection.
10.21Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca.
They learn the dhamma both for the sake of criticizing others and for the sake of winning arguments.
10.22Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti.
And they do not experience the purpose for which they learn the dhamma.
10.23Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.
Those dhammas, wrongly grasped by them, lead for a long time to harm and dukkha.
10.24Taṁ kissa hetu?
Why is that?
10.25Duggahitattā, bhikkhave, dhammānaṁ.
Because, bhikkhus, the dhammas were wrongly grasped.
11.1Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—
But here, bhikkhus, some sons of good families learn the dhamma—
11.2suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
discourses, mixed prose and verse, expositions, verses, inspired utterances, “thus-said” sayings, birth stories, marvels, and question-and-answer texts.
11.3Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.
Having learned that dhamma, they examine the meaning of those dhammas with discernment [paññāya].
11.4Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.
Since the meaning of those dhammas has been examined with discernment [paññāya], they stand up to reflection.
11.5Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca.
They do not learn the dhamma for the sake of criticizing others or for the sake of winning arguments.
11.6Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti.
And they experience the purpose for which they learn the dhamma.
11.7Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti.
Those dhammas, well grasped by them, lead for a long time to benefit and sukha.
11.8Taṁ kissa hetu?
Why is that?
11.9Suggahitattā bhikkhave dhammānaṁ.
Because, bhikkhus, the dhammas were well grasped.
11.10Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno.
Suppose, bhikkhus, a man wanted a snake, was seeking a snake, and was wandering in search of a snake.
11.11So passeyya mahantaṁ alagaddaṁ.
He might see a large snake.
11.12Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya.
He might pin it down well with a forked stick.
11.13Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya.
Having pinned it down well with a forked stick, he might grasp it well by the neck.
11.14Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.
Even though that snake might coil itself around that man’s hand or arm or some other limb, still because of that he would not meet with death or deadly dukkha.
11.15Taṁ kissa hetu?
Why is that?
11.16Suggahitattā, bhikkhave, alagaddassa.
Because, bhikkhus, the snake was well grasped.
11.17Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—
In the same way, bhikkhus, here some sons of good families learn the dhamma—
11.18suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ.
discourses, mixed prose and verse, expositions, verses, inspired utterances, “thus-said” sayings, birth stories, marvels, and question-and-answer texts.
11.19Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti.
Having learned that dhamma, they examine the meaning of those dhammas with discernment [paññāya].
11.20Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti.
Since the meaning of those dhammas has been examined with discernment [paññāya], they stand up to reflection.
11.21Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca.
They do not learn the dhamma for the sake of criticizing others, nor for the sake of winning arguments.
11.22Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti.
And they experience the purpose for which they learn the dhamma.
11.23Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti.
Those dhammas, well grasped by them, lead for a long time to benefit, welfare, and sukha.
11.24Taṁ kissa hetu?
Why is that?
11.25Suggahitattā, bhikkhave, dhammānaṁ.
Because, bhikkhus, the dhammas were well grasped.
12.1Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha.
Therefore, bhikkhus, when you understand the meaning of what I have said, you should retain it accordingly.
12.2Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
But when you do not understand the meaning of what I have said, then you should question me about it, or those bhikkhus who are skilled.
13.1Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya.
I will teach you the dhamma by the simile of a raft, bhikkhus, for the purpose of crossing over, not for the purpose of grasping.
13.2Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
Listen to that, pay close attention, I will speak.”
13.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, bhante,” those bhikkhus replied to the Bhagavā.
13.4Bhagavā etadavoca:
The Bhagavā said this:
13.5“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno.
“Suppose, bhikkhus, a man were traveling along a road.
13.6So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;
He might see a great expanse of water, with this shore dangerous and fearful, and the far shore secure and free from fear;
13.7na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.
but there would be no boat or bridge for going from this shore to the far shore.
13.8Tassa evamassa:
Then it might occur to him:
13.9‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ;
‘This is a great expanse of water. This shore is dangerous and fearful, and the far shore is secure and free from fear.
13.10natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya.
But there is no boat or bridge for going from this shore to the far shore.
13.11Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti.
Why don’t I gather grass, sticks, branches, and leaves, bind them together into a raft, and relying on that raft, striving with hands and feet, cross safely to the far shore?’
13.12Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya.
Then, bhikkhus, that man would gather grass, sticks, branches, and leaves, bind them together into a raft, and relying on that raft, striving with hands and feet, cross safely to the far shore.
13.13Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
Having crossed over and gone to the far shore, it might occur to him:
13.14‘bahukāro kho me ayaṁ kullo;
‘This raft has been very helpful to me.
13.15imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.
Relying on this raft, striving with hands and feet, I have crossed safely to the far shore.
13.16Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.
Why don’t I lift this raft onto my head or carry it on my shoulder, and then go wherever I wish?’
13.17Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
13.18api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?
would that man, by acting like that, be doing what should be done with that raft?”
13.19“No hetaṁ, bhante”.
“No indeed, bhante.”
13.20“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa?
“And how, bhikkhus, would that man be doing what should be done with that raft?
13.21Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa:
Here, bhikkhus, having crossed over and gone to the far shore, it might occur to that man:
13.22‘bahukāro kho me ayaṁ kullo;
‘This raft has been very helpful to me.
13.23imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo.
Relying on this raft, striving with hands and feet, I have crossed safely to the far shore.
13.24Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti.
Why don’t I pull this raft up onto dry land or sink it in the water, and then go wherever I wish?’
13.25Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.
By acting like that, bhikkhus, that man would be doing what should be done with that raft.
13.26Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya.
In the same way, bhikkhus, I have taught the dhamma by the simile of a raft for the purpose of crossing over, not for the purpose of grasping.
14.1Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
Having understood the dhamma by the simile of a raft, bhikkhus, even dhammas should be abandoned by you, let alone non-dhammas.
15.1Chayimāni, bhikkhave, diṭṭhiṭṭhānāni.
There are these six grounds for views, bhikkhus.
15.2Katamāni cha?
Which six?
15.3Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto,
Here, bhikkhus, an uninstructed ordinary person, who has not seen the noble ones, who is unskilled in the noble dhamma, untrained in the noble dhamma, who has not seen true persons, who is unskilled in the dhamma of true persons, untrained in the dhamma of true persons,
15.4rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
regards rūpa thus: ‘This is mine, I am this, this is my self’;
15.5vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards vedanā thus: ‘This is mine, I am this, this is my self’;
15.6saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards saññā thus: ‘This is mine, I am this, this is my self’;
15.7saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
he regards saṅkhāras thus: ‘These are mine, I am this, this is my self’;
15.8yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati;
and whatever is seen, heard, sensed, cognized, attained, sought after, and explored by the mind, he regards that too thus: ‘This is mine, I am this, this is my self’;
15.9yampi taṁ diṭṭhiṭṭhānaṁ—
and whatever that ground for views may be—
15.10so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—
‘That world is that self; after death I shall be permanent, lasting, eternal, not subject to change; I shall endure just so as long as eternity’—
15.11tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
he regards that too thus: ‘This is mine, I am this, this is my self.’
16.1Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto,
But, bhikkhus, an instructed noble disciple, who has seen the noble ones, who is skilled in the noble dhamma, well trained in the noble dhamma, who has seen true persons, who is skilled in the dhamma of true persons, well trained in the dhamma of true persons,
16.2rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
regards rūpa thus: ‘This is not mine, I am not this, this is not my self’;
16.3vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards vedanā thus: ‘This is not mine, I am not this, this is not my self’;
16.4saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards saññā thus: ‘This is not mine, I am not this, this is not my self’;
16.5saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
he regards saṅkhāras thus: ‘These are not mine, I am not this, this is not my self’;
16.6yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati;
and whatever is seen, heard, sensed, cognized, attained, sought after, and explored by the mind, he regards that too thus: ‘This is not mine, I am not this, this is not my self’;
16.7yampi taṁ diṭṭhiṭṭhānaṁ—
and whatever that ground for views may be—
16.8so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—
‘That world is that self; after death I shall be permanent, lasting, eternal, not subject to change; I shall endure just so as long as eternity’—
16.9tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
he regards that too thus: ‘This is not mine, I am not this, this is not my self.’
17.1So evaṁ samanupassanto asati na paritassatī”ti.
Seeing thus, he does not become anxious when there is nothing there.”
18.1Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca:
When this was said, a certain bhikkhu said this to the Bhagavā:
18.2“siyā nu kho, bhante, bahiddhā asati paritassanā”ti?
“Could there be, bhante, anxiety when there is nothing there externally?”
18.3“Siyā, bhikkhū”ti—bhagavā avoca.
“There could be, bhikkhu,” said the Bhagavā.
18.4“Idha bhikkhu ekaccassa evaṁ hoti:
“Here, bhikkhu, for someone it occurs thus:
18.5‘ahu vata me, taṁ vata me natthi;
‘I had it; now I do not have that.
18.6siyā vata me, taṁ vatāhaṁ na labhāmī’ti.
May I have it; but I do not get that.’
18.7So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
He sorrows, wears himself out, laments, beats his breast and cries, and falls into confusion.
18.8Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.
In this way, bhikkhu, there is anxiety when there is nothing there externally.”
19.1“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?
“But could there be, bhante, non-anxiety when there is nothing there externally?”
19.2“Siyā, bhikkhū”ti—bhagavā avoca.
“There could be, bhikkhu,” said the Bhagavā.
19.3“Idha bhikkhu ekaccassa na evaṁ hoti:
“Here, bhikkhu, for someone it does not occur thus:
19.4‘ahu vata me, taṁ vata me natthi;
‘I had it; now I do not have that.
19.5siyā vata me, taṁ vatāhaṁ na labhāmī’ti.
May I have it; but I do not get that.’
19.6So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
He does not sorrow, does not wear himself out, does not lament, does not beat his breast and cry, and does not fall into confusion.
19.7Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.
In this way, bhikkhu, there is non-anxiety when there is nothing there externally.”
20.1“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?
“Could there be, bhante, anxiety when there is nothing there internally?”
20.2“Siyā, bhikkhū”ti—bhagavā avoca.
“There could be, bhikkhu,” said the Bhagavā.
20.3“Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti:
“Here, bhikkhu, someone has this view:
20.4‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘That world is that self; after death I shall be permanent, lasting, eternal, not subject to change; I shall endure just so as long as eternity.’
20.5So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
He hears the dhamma being taught by the Tathāgata or a disciple of the Tathāgata for the uprooting of all underlying tendencies [anusaya] of grounds for views, their fixations, obsessions, adherences, and underlying tendencies; for the settling of all saṅkhāras [sabbasaṅkhārasamathāya]; for the relinquishment of all acquisitions; for the ending of taṇhā; for fading away; for cessation; for nibbāna.
20.6Tassa evaṁ hoti:
Then it occurs to him:
20.7‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.
‘Surely I shall be annihilated, surely I shall perish, surely I shall no longer exist.’
20.8So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.
He sorrows, wears himself out, laments, beats his breast and cries, and falls into confusion.
20.9Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.
In this way, bhikkhu, there is anxiety when there is nothing there internally.”
21.1“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?
“But could there be, bhante, non-anxiety when there is nothing there internally?”
21.2“Siyā, bhikkhū”ti bhagavā avoca.
“There could be, bhikkhu,” said the Bhagavā.
21.3“Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti:
“Here, bhikkhu, someone does not have this view:
21.4‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti.
‘That world is that self; after death I shall be permanent, lasting, eternal, not subject to change; I shall endure just so as long as eternity.’
21.5So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa.
He hears the dhamma being taught by the Tathāgata or a disciple of the Tathāgata for the uprooting of all underlying tendencies [anusaya] of grounds for views, their fixations, obsessions, adherences, and underlying tendencies; for the settling of all saṅkhāras [sabbasaṅkhārasamathāya]; for the relinquishment of all acquisitions; for the ending of taṇhā; for fading away; for cessation; for nibbāna.
21.6Tassa na evaṁ hoti:
Then it does not occur to him:
21.7‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti.
‘Surely I shall be annihilated, surely I shall perish, surely I shall no longer exist.’
21.8So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.
He does not sorrow, does not wear himself out, does not lament, does not beat his breast and cry, and does not fall into confusion.
21.9Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.
In this way, bhikkhu, there is non-anxiety when there is nothing there internally.
22.1Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya.
Would you take up, bhikkhus, a possession such that the possession of it would be permanent, lasting, eternal, not subject to change, and remain just so as long as eternity?
22.2Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?
Do you see such a possession, bhikkhus, such that the possession of it would be permanent, lasting, eternal, not subject to change, and remain just so as long as eternity?”
22.3“No hetaṁ, bhante”.
“No indeed, bhante.”
22.4“Sādhu, bhikkhave.
“Sādhu, bhikkhus.
22.5Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.
I too, bhikkhus, do not see such a possession, such that the possession of it would be permanent, lasting, eternal, not subject to change, and remain just so as long as eternity.
23.1Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
Would you take up clinging/feeding on a doctrine of self [attavādupādānaṁ], such that, when that clinging/feeding [upādāna] is taken up, sorrow, lamentation, dukkha, dejection, and distress would not arise?
23.2Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
Do you see such clinging/feeding on a doctrine of self [attavādupādānaṁ], such that, when that clinging/feeding [upādāna] is taken up, sorrow, lamentation, dukkha, dejection, and distress would not arise?”
23.3“No hetaṁ, bhante”.
“No indeed, bhante.”
23.4“Sādhu, bhikkhave.
“Sādhu, bhikkhus.
23.5Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
I too, bhikkhus, do not see such clinging/feeding on a doctrine of self [attavādupādānaṁ], such that, when that clinging/feeding [upādāna] is taken up, sorrow, lamentation, dukkha, dejection, and distress would not arise.
24.1Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
Would you rely on a support for views, such that, when relying on that support for views, sorrow, lamentation, dukkha, dejection, and distress would not arise?
24.2Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
Do you see such a support for views, such that, when relying on that support for views, sorrow, lamentation, dukkha, dejection, and distress would not arise?”
24.3“No hetaṁ, bhante”.
“No indeed, bhante.”
24.4“Sādhu, bhikkhave.
“Sādhu, bhikkhus.
24.5Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
I too, bhikkhus, do not see such a support for views, such that, when relying on that support for views, sorrow, lamentation, dukkha, dejection, and distress would not arise.
25.1Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?
“If there were a self, bhikkhus, would there be for me what belongs to self?”
25.2“Evaṁ, bhante”.
“Yes, bhante.”
25.3“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?
“And if there were what belongs to self, bhikkhus, would there be for me a self?”
25.4“Evaṁ, bhante”.
“Yes, bhante.”
25.5“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ:
“But when self and what belongs to self are not truly and actually found, then that ground for views—
25.6‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—
‘That world is that self; after death I shall be permanent, lasting, eternal, not subject to change; I shall endure just so as long as eternity’—
25.7nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
isn’t that, bhikkhus, a complete and perfect fool’s doctrine?”
25.8“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
“How could it not be, bhante? It is indeed, bhante, a complete and perfect fool’s doctrine.”
26.1“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, bhikkhus,
26.2rūpaṁ niccaṁ vā aniccaṁ vā”ti?
is rūpa permanent or impermanent [aniccaṁ]?”
26.3“Aniccaṁ, bhante”.
“Impermanent [aniccaṁ], bhante.”
26.4“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But what is impermanent [aniccaṁ], is that dukkha or sukha?”
26.5“Dukkhaṁ, bhante”.
“Dukkha, bhante.”
26.6“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“But what is impermanent [aniccaṁ], dukkha, and subject to change, is it fitting to regard it thus—
26.7etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my self’?”
26.8“No hetaṁ, bhante”.
“No indeed, bhante.”
26.9“Taṁ kiṁ maññatha, bhikkhave,
“What do you think, bhikkhus,
26.10vedanā …pe…
is vedanā …
26.11saññā …
is saññā …
26.12saṅkhārā …
are saṅkhāras …
26.13viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
is consciousness [viññāṇaṁ] permanent or impermanent [aniccaṁ]?”
26.14“Aniccaṁ, bhante”.
“Impermanent [aniccaṁ], bhante.”
26.15“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“But what is impermanent [aniccaṁ], is that dukkha or sukha?”
26.16“Dukkhaṁ, bhante”.
“Dukkha, bhante.”
26.17“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—
“But what is impermanent [aniccaṁ], dukkha, and subject to change, is it fitting to regard it thus—
26.18etaṁ mama, esohamasmi, eso me attā”ti?
‘This is mine, I am this, this is my self’?”
26.19“No hetaṁ, bhante”.
“No indeed, bhante.”
27.1“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“Therefore, bhikkhus, whatever rūpa there is—past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near—all rūpa should be seen as it truly is with right discernment [sammappaññāya] thus: ‘This is not mine, I am not this, this is not my self.’
27.2Yā kāci vedanā …pe…
Whatever vedanā there is …
27.3yā kāci saññā …
whatever saññā there is …
27.4ye keci saṅkhārā …
whatever saṅkhāras there are …
27.5yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
whatever consciousness [viññāṇaṁ] there is—past, future, or present; internal or external; coarse or subtle; inferior or superior; far or near—all consciousness [viññāṇaṁ] should be seen as it truly is with right discernment [sammappaññāya] thus: ‘This is not mine, I am not this, this is not my self.’
28.1Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati,
Seeing thus, bhikkhus, the instructed noble disciple becomes disenchanted with rūpa, becomes disenchanted with vedanā, becomes disenchanted with saññā, becomes disenchanted with saṅkhāras, becomes disenchanted with consciousness [viññāṇasmiṁ],
29.1nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
through disenchantment he becomes dispassionate; through dispassion he is liberated; when liberated, there is the knowledge: ‘Liberated.’
29.2‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He understands: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’
30.1Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.
This, bhikkhus, is called a bhikkhu with the crossbar lifted, a bhikkhu with the moat filled in, a bhikkhu with the boundary post uprooted, a bhikkhu with the bolt removed, a noble one with banner lowered, burden laid down, detached.
31.1Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti?
And how, bhikkhus, is a bhikkhu one with the crossbar lifted?
31.2Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.
Here, bhikkhus, a bhikkhu’s blindness [avijjā] has been abandoned, cut off at the root, made like a palm stump, done away with, not liable to arise in the future.
31.3Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
In this way, bhikkhus, a bhikkhu is one with the crossbar lifted.
32.1Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti?
And how, bhikkhus, is a bhikkhu one with the moat filled in?
32.2Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.
Here, bhikkhus, for a bhikkhu the round of birth and wandering-on that leads to renewed existence has been abandoned, cut off at the root, made like a palm stump, done away with, not liable to arise in the future.
32.3Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.
In this way, bhikkhus, a bhikkhu is one with the moat filled in.
33.1Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti?
And how, bhikkhus, is a bhikkhu one with the boundary post uprooted?
33.2Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā.
Here, bhikkhus, a bhikkhu’s taṇhā has been abandoned, cut off at the root, made like a palm stump, done away with, not liable to arise in the future.
33.3Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
In this way, bhikkhus, a bhikkhu is one with the boundary post uprooted.
34.1Kathañca, bhikkhave, bhikkhu niraggaḷo hoti?
And how, bhikkhus, is a bhikkhu one with the bolt removed?
34.2Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni.
Here, bhikkhus, for a bhikkhu the five lower fetters have been abandoned, cut off at the root, made like a palm stump, done away with, not liable to arise in the future.
34.3Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.
In this way, bhikkhus, a bhikkhu is one with the bolt removed.
35.1Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti?
And how, bhikkhus, is a bhikkhu a noble one with banner lowered, burden laid down, detached?
35.2Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo.
Here, bhikkhus, for a bhikkhu the conceit ‘I am’ has been abandoned, cut off at the root, made like a palm stump, done away with, not liable to arise in the future.
35.3Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.
In this way, bhikkhus, a bhikkhu is a noble one with banner lowered, burden laid down, detached.
36.1Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti:
For such a bhikkhu, bhikkhus, whose mind [citta] is thus liberated, the devas with Inda, with Brahmā, and with Pajāpati, while searching, do not find:
36.2‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti.
‘The consciousness [viññāṇaṁ] of the Tathāgata is supported by this.’
36.3Taṁ kissa hetu?
Why is that?
36.4Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.
Because, bhikkhus, I say that the Tathāgata is untraceable here and now.
37.1Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
Though I speak thus and declare thus, bhikkhus, some ascetics and brahmins misrepresent me with what is unreal, empty, false, and untrue:
37.2‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
‘The ascetic Gotama is one who teaches eradication; he declares the annihilation, destruction, and extermination of an existing being.’
37.3Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:
But that is not what I am, bhikkhus, and that is not what I say, though those good ascetics and brahmins misrepresent me with what is unreal, empty, false, and untrue:
37.4‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
‘The ascetic Gotama is one who teaches eradication; he declares the annihilation, destruction, and extermination of an existing being.’
37.5Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.
Formerly and now, bhikkhus, I make known only dukkha and the cessation of dukkha.
37.6Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
If, bhikkhus, others abuse, revile, provoke, and harass the Tathāgata over that, then for the Tathāgata there is no resentment, no displeasure, no dissatisfaction of mind.
38.1Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ.
And if, bhikkhus, others honor, respect, esteem, and venerate the Tathāgata over that, then for the Tathāgata there is no joy, no gladness, no elation of mind.
38.2Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti:
And if, bhikkhus, others honor, respect, esteem, and venerate the Tathāgata, then this occurs to the Tathāgata:
38.3‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
‘Such actions are being done for me with regard to what was formerly fully understood.’
39.1Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā.
Therefore, bhikkhus, if others abuse, revile, provoke, and harass you, then you should not make resentment, displeasure, or dissatisfaction of mind over that.
39.2Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ.
Therefore, bhikkhus, if others honor, respect, esteem, and venerate you, then you should not make joy, gladness, or elation of mind over that.
39.3Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa:
Therefore, bhikkhus, if others honor, respect, esteem, and venerate you, then this should occur to you:
39.4‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.
‘Such actions are being done for me with regard to what was formerly fully understood.’
40.1Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
Therefore, bhikkhus, whatever is not yours, abandon it;
40.2taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.1Kiñca, bhikkhave, na tumhākaṁ?
And what, bhikkhus, is not yours?
41.2Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Rūpa, bhikkhus, is not yours. Abandon it;
41.3taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.4Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Vedanā, bhikkhus, is not yours. Abandon it;
41.5sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.6Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Saññā, bhikkhus, is not yours. Abandon it;
41.7sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.8Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha;
Saṅkhāras, bhikkhus, are not yours. Abandon them;
41.9te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti.
when abandoned by you, they will be for your welfare and sukha for a long time.
41.10Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Consciousness [viññāṇaṁ], bhikkhus, is not yours. Abandon it;
41.11taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.12Taṁ kiṁ maññatha, bhikkhave,
What do you think, bhikkhus,
41.13yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya.
if people were to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do with them whatever they like,
41.14Api nu tumhākaṁ evamassa:
would this occur to you:
41.15‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?
‘People are carrying us off, or burning us, or doing with us whatever they like’?”
41.16“No hetaṁ, bhante”.
“No indeed, bhante.”
41.17“Taṁ kissa hetu”?
“Why is that?”
41.18“Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
“Because, bhante, that is not our self or what belongs to our self.”
41.19“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha;
“In the same way, bhikkhus, whatever is not yours, abandon it;
41.20taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.21Kiñca, bhikkhave, na tumhākaṁ?
And what, bhikkhus, is not yours?
41.22Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
Rūpa, bhikkhus, is not yours. Abandon it;
41.23taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
41.24Vedanā, bhikkhave …pe…
Vedanā, bhikkhus …
41.25saññā, bhikkhave …
saññā, bhikkhus …
41.26saṅkhārā, bhikkhave …pe…
saṅkhāras, bhikkhus …
41.27viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha;
consciousness [viññāṇaṁ], bhikkhus, is not yours. Abandon it;
41.28taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
when abandoned by you, that will be for your welfare and sukha for a long time.
42.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
42.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those bhikkhus who are arahants, with āsavas destroyed [khīṇāsavā], who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, with the fetters of existence entirely destroyed, completely liberated through right knowing—there is no cycle left by which they could be designated.
43.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
43.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those bhikkhus whose five lower fetters have been abandoned, all of them are spontaneously reborn, there attaining final nibbāna, not liable to return from that world.
44.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
44.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those bhikkhus whose three fetters have been abandoned, with greed, hate, and delusion thinned out, all of them are once-returners, who, having come back to this world just once more, will make an end of dukkha.
45.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
45.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those bhikkhus whose three fetters have been abandoned, all of them are stream-enterers, not liable to downfall, fixed, headed for full awakening.
46.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
46.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those bhikkhus who follow the dhamma and those who follow faith, all of them are headed for full awakening.
47.1Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko.
Thus, bhikkhus, the dhamma has been well proclaimed by me—plain, open, clear, with the patchwork cut away.
47.2Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.
When the dhamma has thus been well proclaimed by me—plain, open, clear, with the patchwork cut away—those who have mere faith in me, mere love for me, all of them are headed for heaven.”
47.3Idamavoca bhagavā.
This is what the Bhagavā said.
47.4Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Delighted, those bhikkhus rejoiced in what the Bhagavā had said.
47.5Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.
The second is finished: The Simile of the Snake.