Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, he addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Idha, bhikkhave, bhikkhu aññaṁ byākaroti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāmī’ti.
“Here, a bhikkhu makes a declaration of final knowledge thus: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
Four Modes of Expression
Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā pañho pucchitabbo: ‘cattārome, āvuso, vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame cattāro? Diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā— ime kho, āvuso, cattāro vohārā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti?
That bhikkhu’s statement should neither be approved nor rejected. Without approving or rejecting it, a question should be asked: ‘Friend, there are these four modes of expression rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. What four? One speaks of the seen as it was seen; one speaks of the heard as it was heard; one speaks of the sensed as it was sensed; one speaks of the cognized as it was cognized. These, friend, are the four modes of expression rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing in what way and seeing in what way regarding these four modes of expression is the venerable one’s mind liberated from the taints through not clinging?
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘diṭṭhe kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. Sute kho ahaṁ, āvuso …pe… mute kho ahaṁ, āvuso … viññāte kho ahaṁ, āvuso, anupāyo anapāyo anissito appaṭibaddho vippamutto visaṁyutto vimariyādīkatena cetasā viharāmi. Evaṁ kho me, āvuso, jānato evaṁ passato imesu catūsu vohāresu anupādāya āsavehi cittaṁ vimuttan’ti.
For a bhikkhu whose taints have worn away, who has fulfilled one’s training, who has done what needs to be done, who has put down the burden having achieved the highest goal, having exhausted the fetter of existence, having been liberated through complete comprehension, it is natural for them to answer: ‘Friend, regarding the seen, I abide not attracted, not repelled, disengaged, not bound, freed, disentangled, with a mind rid of barriers. Regarding the heard, regarding the sensed, regarding the cognized, I abide not attracted, not repelled, disengaged, not bound, freed, disentangled, with a mind rid of barriers. It is knowing thus, friend, and seeing thus regarding these four modes of expression, that my mind is liberated from the taints through not clinging.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
Saying ‘good,’ one may delight and rejoice in that bhikkhu’s statement. Having delighted and rejoiced in the bhikkhu’s statement saying ‘good,’ a further question should be asked:
Five Aggregates Subject to Clinging
‘Pañcime, āvuso, upādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katame pañca? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho— ime kho, āvuso, pañcupādānakkhandhā tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti?
‘Friend, there are these five aggregates subject to clinging, rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. What five? Namely: the form aggregate subject to clinging, the feeling aggregate subject to clinging, the perception aggregate subject to clinging, the intentional constructs aggregate subject to clinging, and the consciousness aggregate subject to clinging. These, friend, are the five aggregates that are subject to clinging, rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing in what way and seeing in what way regarding these five aggregates is the venerable one’s mind liberated from the taints through not clinging?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘rūpaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye rūpe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Vedanaṁ kho ahaṁ, āvuso …pe… saññaṁ kho ahaṁ, āvuso … saṅkhāre kho ahaṁ, āvuso … viññāṇaṁ kho ahaṁ, āvuso, abalaṁ virāgunaṁ anassāsikanti viditvā ye viññāṇe upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Evaṁ kho me, āvuso, jānato evaṁ passato imesu pañcasu upādānakkhandhesu anupādāya āsavehi cittaṁ vimuttan’ti.
For a bhikkhu whose taints have worn away, who has fulfilled one’s training, who has done what needs to be done, who has put down the burden having achieved the highest goal, having exhausted the fetter of existence, having been liberated through complete comprehension, it is natural for them to answer: ‘Friend, having known form to be feeble, fading, and unreliable; with the exhaustion, fading away, cessation, giving up, and relinquishing of engaging and grasping regarding form; of determinations, attachments, and underlying tendencies regarding form; I understand that my mind is liberated. Having known feeling, perception, intentional constructs, and consciousness to be feeble, fading, and unreliable; with the exhaustion, fading away, cessation, giving up, and relinquishing of engaging and grasping regarding feeling, perception, intentional constructs, and consciousness; of determinations, attachments, and underlying tendencies regarding feeling, perception, intentional constructs, and consciousness; I understand that my mind is liberated. It is knowing thus, friend, and seeing thus regarding these five aggregates that are subject to clinging, that my mind is liberated from the taints through not clinging.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
Saying ‘good,’ one may delight and rejoice in that bhikkhu’s statement. Having delighted and rejoiced in the bhikkhu’s statement saying ‘good,’ a further question should be asked:
Six Elements
‘Chayimā, āvuso, dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Katamā cha? Pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu— imā kho, āvuso, cha dhātuyo tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātā. Kathaṁ jānato panāyasmato, kathaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti?
‘Friend, there are these six elements rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. What six? The earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. These, friend, are the six elements rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing in what way and seeing in what way regarding these six elements is the venerable one’s mind liberated from the taints through not clinging?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘pathavīdhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca pathavīdhātunissitaṁ attānaṁ. Ye ca pathavīdhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Āpodhātuṁ kho ahaṁ, āvuso …pe… tejodhātuṁ kho ahaṁ, āvuso … vāyodhātuṁ kho ahaṁ, āvuso … ākāsadhātuṁ kho ahaṁ, āvuso … viññāṇadhātuṁ kho ahaṁ, āvuso, na attato upagacchiṁ, na ca viññāṇadhātunissitaṁ attānaṁ. Ye ca viññāṇadhātunissitā upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Evaṁ kho me, āvuso, jānato, evaṁ passato imāsu chasu dhātūsu anupādāya āsavehi cittaṁ vimuttan’ti.
For a bhikkhu whose taints have worn away, who has fulfilled one’s training, who has done what needs to be done, who has put down the burden having achieved the highest goal, having exhausted the fetter of existence, having been liberated through complete comprehension, it is natural for them to answer: ‘Friend, I do not regard the earth element as personal, nor take anything dependent on the earth element as personal. With the exhaustion, fading away, cessation, giving up, and relinquishing of engaging and grasping; of determinations, attachments, and underlying tendencies based on the earth element, I understand that my mind is liberated. Regarding the water element, regarding the fire element, regarding the wind element, regarding the space element, regarding the consciousness element, I do not regard them as personal, nor take anything dependent on them as personal. With the exhaustion, fading away, cessation, giving up, and relinquishing of engaging and grasping; of determinations, attachments, and underlying tendencies based on them, I understand that my mind is liberated. It is knowing thus, friend, and seeing thus regarding these six elements that my mind is liberated from the taints through not clinging.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ, anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
Saying ‘good,’ one may delight and rejoice in that bhikkhu’s statement. Having delighted and rejoiced in the bhikkhu’s statement saying ‘good,’ a further question should be asked:
Six Internal and External Bases
‘Cha kho panimāni, āvuso, ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Katamāni cha? Cakkhu ceva rūpā ca, sotañca saddā ca, ghānañca gandhā ca, jivhā ca rasā ca, kāyo ca phoṭṭhabbā ca, mano ca dhammā ca— imāni kho, āvuso, cha ajjhattikabāhirāni āyatanāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni. Kathaṁ jānato panāyasmato, kathaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti?
‘Friend, there are these six internal and external bases rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. What six? The eye and forms, the ear and sounds, the nose and odors, the tongue and flavors, the body and tactile sensations, the mind and phenomena. These, friend, are the six internal and external bases rightly declared by the Blessed One who knows and sees, the Arahant, the perfectly Awakened One. Knowing in what way and seeing in what way regarding these six internal and external bases is the venerable one’s mind liberated from the taints through not clinging?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘cakkhusmiṁ, āvuso, rūpe cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Sotasmiṁ, āvuso, sadde sotaviññāṇe …pe… ghānasmiṁ, āvuso, gandhe ghānaviññāṇe … jivhāya, āvuso, rase jivhāviññāṇe … kāyasmiṁ, āvuso, phoṭṭhabbe kāyaviññāṇe … manasmiṁ, āvuso, dhamme manoviññāṇe manoviññāṇaviññātabbesu dhammesu yo chando yo rāgo yā nandī yā taṇhā ye ca upāyūpādānā cetaso adhiṭṭhānābhinivesānusayā tesaṁ khayā virāgā nirodhā cāgā paṭinissaggā vimuttaṁ me cittanti pajānāmi. Evaṁ kho me, āvuso, jānato evaṁ passato imesu chasu ajjhattikabāhiresu āyatanesu anupādāya āsavehi cittaṁ vimuttan’ti.
For a bhikkhu whose taints have worn away, who has fulfilled one’s training, who has done what needs to be done, who has put down the burden having achieved the highest goal, having exhausted the fetter of existence, having been liberated through complete comprehension, it is natural for them to answer: ‘Friend, regarding the eye, forms, eye-consciousness, and phenomena to be cognized by eye-consciousness: whatever desire, lust, delight, craving, engaging and grasping; determinations, attachments, and underlying tendencies there are—through the exhaustion, fading away, cessation, giving up, and relinquishing of these, I understand that my mind is liberated. Regarding the ear, sounds, ear-consciousness, and phenomena to be cognized by ear-consciousness․․․ Regarding the nose, odors, nose-consciousness, and phenomena to be cognized by nose-consciousness․․․ Regarding the tongue, tastes, tongue-consciousness, and phenomena to be cognized by tongue-consciousness․․․ Regarding the body, tangible objects, body-consciousness, and phenomena to be cognized by body-consciousness․․․ Regarding the mind, mental objects, mind-consciousness, and phenomena to be cognized by mind-consciousness: whatever desire, lust, delight, craving, engaging and grasping; determinations, attachments, and underlying tendencies there are—through the exhaustion, fading away, cessation, giving up, and relinquishing of these, I understand that my mind is liberated. It is knowing thus, friend, and seeing thus regarding these six internal and external bases that my mind is liberated from the taints through not clinging.’
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā uttariṁ pañho pucchitabbo.
Saying ‘good,’ one may delight and rejoice in that bhikkhu’s statement. Having delighted and rejoiced in the bhikkhu’s statement saying ‘good,’ a further question should be asked:
I-Making, Mine-Making, and Conceit
‘Kathaṁ jānato panāyasmato, kathaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti?
‘Knowing in what way and seeing in what way, with regard to this consciousness-containing body and all external signs, have I-making, mine-making, and the underlying tendency to conceit been fully uprooted in the venerable one?’
Khīṇāsavassa, bhikkhave, bhikkhuno vusitavato katakaraṇīyassa ohitabhārassa anuppattasadatthassa parikkhīṇabhavasaṁyojanassa sammadaññāvimuttassa ayamanudhammo hoti veyyākaraṇāya: ‘pubbe kho ahaṁ, āvuso, agāriyabhūto samāno aviddasu ahosiṁ. Tassa me tathāgato vā tathāgatasāvako vā dhammaṁ desesi. Tāhaṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhiṁ. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhiṁ:
For a bhikkhu whose taints have worn away, who has fulfilled one’s training, who has done what needs to be done, who has put down the burden having achieved the highest goal, having exhausted the fetter of existence, having been liberated through complete comprehension, it is natural for them to answer: ‘Friend, formerly, when I was living the household life, I was ignorant. The Tathāgata or a disciple of the Tathāgata taught the Dhamma to me. Having heard that Dhamma, I acquired faith in the Tathāgata. Endowed with that faith, I reflected thus:
“sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
“The household life is confined, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness.”
So kho ahaṁ, āvuso, aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajiṁ. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosiṁ nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī vihāsiṁ. Adinnādānaṁ pahāya adinnādānā paṭivirato ahosiṁ dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā vihāsiṁ. Abrahmacariyaṁ pahāya brahmacārī ahosiṁ ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato ahosiṁ saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosiṁ, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā ahosiṁ. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosiṁ; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā ahosiṁ. Samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosiṁ; kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā ahosiṁ kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
Then, friend, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, I shaved off my hair and beard, put on the ochre robes, and went forth from the household life into homelessness. Having gone forth, I undertook the bhikkhu’s training and way of life. I abandoned the destruction of life and refrained from killing living beings. Having laid aside sticks and weapons, conscientious and compassionate, I dwelt with sympathy for the welfare of all living beings. I abandoned the taking of what is not given and refrained from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, I dwelt in purity. I abandoned unchastity and observed celibacy, living apart, and refrained from sexual activity, the common person’s practice. I abandoned false speech and refrained from lying. I was truthful, adhered to truth, trustworthy, dependable, and did not deceive the world. I abandoned divisive speech and refrained from divisive speech. Having heard something here, I did not repeat it over there to cause division; and having heard something over there, I did not repeat it here to stir conflict. Thus, I was one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together. I abandoned harsh speech and refrained from harsh speech. I spoke such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many. I abandoned frivolous chatter and refrained from frivolous chatter. I spoke at the right time, spoke what is true, spoke what is beneficial, spoke on the Dhamma and spoke on the Vinaya. My words were worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato ahosiṁ,
ekabhattiko ahosiṁ rattūparato virato vikālabhojanā.
Naccagītavāditavisūkadassanā paṭivirato ahosiṁ.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato ahosiṁ.
Uccāsayanamahāsayanā paṭivirato ahosiṁ.
Jātarūparajatapaṭiggahaṇā paṭivirato ahosiṁ,
āmakadhaññapaṭiggahaṇā paṭivirato ahosiṁ,
āmakamaṁsapaṭiggahaṇā paṭivirato ahosiṁ;
itthikumārikapaṭiggahaṇā paṭivirato ahosiṁ,
dāsidāsapaṭiggahaṇā paṭivirato ahosiṁ,
ajeḷakapaṭiggahaṇā paṭivirato ahosiṁ,
kukkuṭasūkarapaṭiggahaṇā paṭivirato ahosiṁ,
hatthigavassavaḷavapaṭiggahaṇā paṭivirato ahosiṁ,
khettavatthupaṭiggahaṇā paṭivirato ahosiṁ.
Dūteyyapahiṇagamanānuyogā paṭivirato ahosiṁ,
kayavikkayā paṭivirato ahosiṁ,
tulākūṭakaṁsakūṭamānakūṭā paṭivirato ahosiṁ,
ukkoṭanavañcananikatisāciyogā paṭivirato ahosiṁ,
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato ahosiṁ.
I refrained from injuring seeds and plants.
I practiced eating only one meal a day, abstained from eating at night, and refrained from untimely eating.
I refrained from dancing, singing, music, and watching shows.
I refrained from wearing garlands, fragrances, makeup, and beautifying the body with ornaments.
I refrained from accepting high and luxurious beds.
I refrained from accepting gold and silver.
I refrained from accepting uncooked grain.
I refrained from accepting raw meat.
I refrained from accepting women or young girls.
I refrained from accepting female and male servants.
I refrained from accepting goats and sheep.
I refrained from accepting chickens and pigs.
I refrained from accepting elephants, cows, horses, and mares.
I refrained from accepting fields and plots of land.
I refrained from running errands or acting as a messenger.
I refrained from trading.
I refrained from using false scales, false weights, and false measures.
I refrained from bribing, defrauding, counterfeiting, and dishonest dealing.
I refrained from cutting, killing, tying, highway robbery, stealing, and armed robbery.
So santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva kho ahaṁ, āvuso; santuṭṭho ahosiṁ kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamiṁ samādāyeva pakkamiṁ. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedesiṁ.
I was content with robes to cover the body and alms food to sustain the belly. Wherever I set out, I set out taking only these requisites with me. Just as a bird, wherever it flies, flies with only the burden of its wings, so too I was content with robes to cover the body and alms food to sustain the belly. Wherever I set out, I set out taking only these requisites with me. Endowed with this noble aggregate of virtue, I personally experienced blameless happiness within.
So cakkhunā rūpaṁ disvā na nimittaggāhī ahosiṁ nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjiṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī ahosiṁ nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjiṁ; rakkhiṁ manindriyaṁ, manindriye saṁvaraṁ āpajjiṁ. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedesiṁ.
Having seen a form with the eye, I did not grasp at its prominent features and was not enticed by the details. For if I were to dwell with the eye faculty unguarded, unwholesome states of craving and distress might stream in; therefore, I practiced restraint in this regard, I guarded the eye faculty, and I undertook the restraint of the eye faculty. Having heard a sound with the ear․․․ Having smelled an odor with the nose․․․ Having tasted a flavor with the tongue․․․ Having touched a tangible object with the body․․․ Having cognized a mental object with the mind, I did not grasp at its prominent features and was not enticed by the details. For if I were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in; therefore, I practiced restraint in this regard, I guarded the mind faculty, and I undertook the restraint of the mind faculty. Endowed with this noble sense restraint, I personally experienced undiluted happiness within.
So abhikkante paṭikkante sampajānakārī ahosiṁ, ālokite vilokite sampajānakārī ahosiṁ, samiñjite pasārite sampajānakārī ahosiṁ, saṅghāṭipattacīvaradhāraṇe sampajānakārī ahosiṁ, asite pīte khāyite sāyite sampajānakārī ahosiṁ, uccārapassāvakamme sampajānakārī ahosiṁ, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī ahosiṁ.
I acted with clear awareness when going forward and returning; I acted with clear awareness when looking ahead and looking away; I acted with clear awareness when flexing and extending my limbs; I acted with clear awareness while wearing my robes and carrying my outer robe and bowl; I acted with clear awareness when eating, drinking, consuming food, and tasting; I acted with clear awareness when defecating and urinating; I acted with clear awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajiṁ araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdiṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Endowed with this noble aggregate of virtue, endowed with this noble aggregate of contentment, endowed with this noble aggregate of restraint of the senses, endowed with this noble aggregate of radical comprehension, I resorted to a secluded lodging—in the forest, at the foot of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw. After the meal, having returned from alms round, I sat down cross-legged, keeping my body upright, establishing mindfulness as his primary focal point.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā vihāsiṁ, abhijjhāya cittaṁ parisodhesiṁ. Byāpādapadosaṁ pahāya abyāpannacitto vihāsiṁ sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodhesiṁ. Thinamiddhaṁ pahāya vigatathinamiddho vihāsiṁ ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodhesiṁ. Uddhaccakukkuccaṁ pahāya anuddhato vihāsiṁ ajjhattaṁ, vūpasantacitto, uddhaccakukkuccā cittaṁ parisodhesiṁ. Vicikicchaṁ pahāya tiṇṇavicikiccho vihāsiṁ akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodhesiṁ.
Having given up craving for the world, I dwelt with a mind free from craving; I purified my mind of craving. Having given up ill will, I dwelt with a mind free from ill will, with sympathy for the welfare of all living beings; I purified my mind of ill will and hatred. Having given up dullness and drowsiness, I dwelt free from dullness and drowsiness, perceptive of light, mindful and clearly aware; I purified my mind of dullness and drowsiness. Having given up restlessness and worry, I dwelt unagitated, with an inwardly peaceful mind; I purified my mind of restlessness and worry. Having given up doubt, I dwelt having crossed beyond doubt, without doubt about wholesome states; I purified my mind from doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ. Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja vihāsiṁ.
Having given up the five hindrances, impurities of the mind that weaken wisdom, entirely secluded from sensual pleasures and unwholesome mental states, I entered and dwelt in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure. Furthermore, with the settling of thought and examination, I entered and dwelt in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure․․․ the third jhāna․․․ I entered and dwelt in the fourth jhāna․․․.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ; ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, I directed my mind toward the knowledge of eradicating the taints. I directly knew as it actually is: ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ ‘This is the way of practice leading to the cessation of suffering.’ I directly knew as it actually is: ‘These are the taints.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the end of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the end of taints.’
Tassa me evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccittha, bhavāsavāpi cittaṁ vimuccittha, avijjāsavāpi cittaṁ vimuccittha. Vimuttasmiṁ vimuttamiti ñāṇaṁ ahosi. Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti abbhaññāsiṁ. Evaṁ kho me, āvuso, jānato evaṁ passato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā samūhatā’ti.
Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of becoming, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ This is how, friend, for one who knows and sees, in this very life, with regard to this consciousness-containing body and all external signs, there is no I-making, mine-making, and underlying tendency to conceit.
Tassa, bhikkhave, bhikkhuno ‘sādhū’ti bhāsitaṁ abhinanditabbaṁ anumoditabbaṁ. ‘Sādhū’ti bhāsitaṁ abhinanditvā anumoditvā evamassa vacanīyo: ‘lābhā no, āvuso, suladdhaṁ no, āvuso, ye mayaṁ āyasmantaṁ tādisaṁ sabrahmacāriṁ samanupassāmā’”ti.
Saying ‘good,’ one may delight and rejoice in that bhikkhu’s statement. Having delighted and rejoiced in the bhikkhu’s statement saying ‘good,’ one should speak to him thus: ‘Friend, it is our good fortune, truly our great fortune, that we have such a companion in the spiritual life as the venerable one.’”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.