Reference Translation by Bhikkhu Sujato (CC0).
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them:
“Apalāpāyaṁ, bhikkhave, parisā nippalāpāyaṁ, bhikkhave, parisā suddhā sāre patiṭṭhitā.
“This assembly has no chaff, mendicants, it is free of chaff, pure, and consolidated in the core.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Such is this Saṅgha of mendicants, such is this assembly!
Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
An assembly such as this is rarely seen in the world.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.
Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
For an assembly such as this, giving little becomes much, while giving much becomes even more.
Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti;
There are mendicants staying in this Saṅgha who have attained to the gods.
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti;
There are mendicants staying in this Saṅgha who have attained to divinity.
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti;
There are mendicants staying in this Saṅgha who have attained to the imperturbable.
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti.
There are mendicants staying in this Saṅgha who have attained to nobility.
Kathañca, bhikkhave, bhikkhu devappatto hoti?
And how has a mendicant attained to the gods?
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption …
Evaṁ kho, bhikkhave, bhikkhu devappatto hoti.
That’s how a mendicant has attained to the gods.
Kathañca, bhikkhave, bhikkhu brahmappatto hoti?
And how has a mendicant attained to divinity?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā …
Furthermore, a mendicant meditates spreading a heart full of compassion …
muditā …
rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Evaṁ kho, bhikkhave, bhikkhu brahmappatto hoti.
That’s how a mendicant has attained to divinity.
Kathañca, bhikkhave, bhikkhu āneñjappatto hoti?
And how has a mendicant attained to the imperturbable?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
It’s when a mendicant—going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.
Evaṁ kho, bhikkhave, bhikkhu āneñjappatto hoti.
That’s how a mendicant has attained to the imperturbable.
Kathañca, bhikkhave, bhikkhu ariyappatto hoti?
And how has a mendicant attained to nobility?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.
That’s how a mendicant has attained to nobility.”
Dasamaṁ.
Brāhmaṇavaggo catuttho.
Tassuddānaṁ
Yodhā pāṭibhogasutaṁ,
Abhayaṁ brāhmaṇasaccena pañcamaṁ;
Ummaggavassakāro,
Upako sacchikiriyā ca uposathoti.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Then the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed them:
“This assembly has no chaff, mendicants, it is free of chaff, pure, and consolidated in the core.
Such is this Saṅgha of mendicants, such is this assembly!
An assembly such as this is rarely seen in the world.
An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.
For an assembly such as this, giving little becomes much, while giving much becomes even more.
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.
There are mendicants staying in this Saṅgha who have attained to the gods.
There are mendicants staying in this Saṅgha who have attained to divinity.
There are mendicants staying in this Saṅgha who have attained to the imperturbable.
There are mendicants staying in this Saṅgha who have attained to nobility.
And how has a mendicant attained to the gods?
It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption …
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption …
That’s how a mendicant has attained to the gods.
And how has a mendicant attained to divinity?
Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Furthermore, a mendicant meditates spreading a heart full of compassion …
rejoicing …
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
That’s how a mendicant has attained to divinity.
And how has a mendicant attained to the imperturbable?
It’s when a mendicant—going totally beyond perceptions of form, with the disappearance of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.
That’s how a mendicant has attained to the imperturbable.
And how has a mendicant attained to nobility?
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
That’s how a mendicant has attained to nobility.”
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti.
Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:
“Apalāpāyaṁ, bhikkhave, parisā nippalāpāyaṁ, bhikkhave, parisā suddhā sāre patiṭṭhitā.
Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti;
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti;
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti;
santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti.
Kathañca, bhikkhave, bhikkhu devappatto hoti?
Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati;
vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati.
Evaṁ kho, bhikkhave, bhikkhu devappatto hoti.
Kathañca, bhikkhave, bhikkhu brahmappatto hoti?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Karuṇā …
muditā …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Evaṁ kho, bhikkhave, bhikkhu brahmappatto hoti.
Kathañca, bhikkhave, bhikkhu āneñjappatto hoti?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati.
Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati.
Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati.
Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati.
Evaṁ kho, bhikkhave, bhikkhu āneñjappatto hoti.
Kathañca, bhikkhave, bhikkhu ariyappatto hoti?
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.
Dasamaṁ.
Brāhmaṇavaggo catuttho.
Tassuddānaṁ
Yodhā pāṭibhogasutaṁ,
Abhayaṁ brāhmaṇasaccena pañcamaṁ;
Ummaggavassakāro,
Upako sacchikiriyā ca uposathoti.