Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan park.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s abiding.
Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi: “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.
Now at that time, many resting places had been prepared in the dwelling of Kāḷakhemaka the Sakyan. The Blessed One saw that many resting places were prepared in the dwelling of Kāḷakhemaka the Sakyan. Having seen this, it occurred to the Blessed One: “Many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan. Are there many bhikkhus dwelling here?”
Who Obtains the Happiness of Awakening
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti?
Now at that time, venerable Ānanda, along with many bhikkhus, was making robes in the dwelling of Ghaṭā the Sakyan. Then the Blessed One, having emerged from |seclusion::solitude, privacy [paṭisallāna]| in the late afternoon, approached the dwelling of Ghaṭā the Sakyan, and sat down on the prepared seat. Once he was seated, the Blessed One addressed venerable Ānanda: “Many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan, Ānanda. Are there many bhikkhus dwelling here?”
“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
“Venerable sir, many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan.
Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī”ti.
Many bhikkhus are dwelling here. It is our time for making robes, venerable sir.”
“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
“Ānanda, a bhikkhu does not shine by delighting in company, by taking delight in company, by devoting himself to delight in company; by delighting in crowds, by taking delight in crowds, by rejoicing in crowds. Indeed, Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company; who delights in crowds, takes delight in crowds, and rejoices in crowds, will obtain at will, without difficulty, without trouble, the |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, the happiness of seclusion, the happiness of tranquility, the happiness of awakening. But for a bhikkhu who dwells alone, withdrawn from the crowd, it can be expected that he will obtain at will, without difficulty, without trouble, the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of awakening—this is possible.
So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company; who delights in crowds, takes delight in crowds, and rejoices in crowds, will enter and dwell in the |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| that is |temporary::impermanent; lit. belonging to time [sāmayika]| and desirable or [liberation of mind] that is |irreversible::permanent; lit. not related to time [asāmāyika]| and |unshakeable::unassailable, indisputable [akuppa]|. But for a bhikkhu who dwells alone, withdrawn from the crowd, it can be expected that he will enter and dwell in the liberation of mind that is temporary and desirable or liberation of mind that is irreversible and unshakeable—this is possible.
Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
Ānanda, I do not see even a single |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| from the change and alteration of which sorrow, lamentation, pain, displeasure, and despair would not arise in one who is infatuated with it and indulges in it.
Dwelling in Emptiness Internally
Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ— sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.
However, Ānanda, there is this abiding |realized by::perfectly understood by; lit. woken up to [abhisambuddha]| the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|—to enter and dwell in |emptiness::voidness, essencelessness [suññata]| internally by giving no attention to |all signs::all mental images [sabbanimitta]|. If, Ānanda, while the Tathāgata is dwelling in this abiding, bhikkhus, bhikkhunīs, male lay disciples, female lay disciples, kings, royal ministers, heads of other sects, and disciples belonging to other sects approach him, then, Ānanda, with a mind that slants, slopes, and inclines to seclusion, withdrawn, delighting in renunciation, and altogether done away with things that are the basis for taints, the Tathāgata gives them a talk invariably concerned with dismissing them.
Tasmātihānanda, bhikkhu cepi ākaṅkheyya: ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Therefore, Ānanda, if a bhikkhu should wish: ‘May I enter and dwell in emptiness internally,’ then, Ānanda, that bhikkhu should steady, settle, unify, and compose his mind internally.
Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?
And how, Ānanda, does a bhikkhu steady, settle, unify, and |compose::collect, stabilize [samādahati]| his mind internally?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.
Here, Ānanda, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, enters and dwells in the second jhāna, the third jhāna, the fourth jhāna. It is in this way, Ānanda, that a bhikkhu steadies, settles, unifies, and composes his mind internally.
So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
He attends to emptiness internally. While he is attending to emptiness internally, his mind does not enter into, gain confidence in, settle down in, or become resolved upon emptiness internally. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to emptiness internally, my mind does not enter into, gain confidence in, settle down in, or become resolved upon emptiness internally.’ Thus he is |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| of that. He attends to emptiness externally … he attends to emptiness internally and externally … [or] he attends to the |imperturbable::immovableness, unshakability; lit. not moving state [āneñja]|. While he is attending to the imperturbable, his mind does not enter into, gain confidence in, settle down in, or become resolved upon the imperturbable. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to the imperturbable, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the imperturbable.’ Thus he is clearly aware of that.
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
Then, Ānanda, that bhikkhu should steady, settle, unify, and compose his mind internally on that same previous |sign of collectedness::theme of mental stillness [samādhinimitta]|. He attends to emptiness internally. While he is attending to emptiness internally, his mind enters into, gains confidence in, settles down in, and becomes resolved upon emptiness internally. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to emptiness internally, my mind enters into, gains confidence in, settles down in, and becomes resolved upon emptiness internally.’ Thus he is clearly aware of that. He attends to emptiness externally … he attends to emptiness internally and externally … [or] he attends to the imperturbable. While he is attending to the imperturbable, his mind enters into, gains confidence in, settles down in, and becomes resolved upon the imperturbable. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to the imperturbable, my mind enters into, gains confidence in, settles down in, and becomes resolved upon the imperturbable.’ Thus he is clearly aware of that.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to walking, he walks, thinking: ‘While I am walking thus, |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| will not flow in upon me.’ Thus he is |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to standing, he stands, thinking: ‘While I am standing thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to sitting, he sits, thinking: ‘While I am sitting thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to lying down, he lies down, thinking: ‘While I am lying down thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. Itiha tattha sampajāno hoti.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to conversation, he thinks: ‘I will not engage in such conversation that is inferior, common, coarse, ignoble, and not connected with true benefit; that does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|, namely—talk of kings, thieves, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, liquor, street talk|,::::;| water-cooler gossip|,::::;| talk about the departed, talk about various topics|,::::;| tales about the world|,::::;| tales about the sea, talk of things being thus or otherwise.’ Thus he is clearly aware of that. But he thinks: ‘I will engage in such talk that is conducive to effacement, conducive to a hindrance-free mind, that leads to complete disenchantment, to the fading of desire, to ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, namely: |talk on fewness of wishes::talking about desiring little [appicchakathā]|, |talk on contentment::talk about satisfaction [santuṭṭhikathā]|, |talk on solitude::talk about seclusion [pavivekakathā]|, |talk on non-entanglement::talk about detachment [asaṃsaggakathā]|, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation.’ Thus he is clearly aware of that.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to thinking, he thinks: ‘I will not think such thoughts that are inferior, common, coarse, ignoble, and not connected with true benefit; that do not lead to disenchantment, to the fading of desire, to ending, to tranquility, to directly knowing, to full awakening, to Nibbāna, namely—|thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]|, |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|.’ Thus he is clearly aware of that. But he thinks: ‘I will think such thoughts that are noble, |leading to liberation::redemptive, leading to deliverance [niyyānika]|, that lead the one who acts upon them to the |complete wearing away of suffering::total extinction of stress [sammādukkhakkhaya]|, namely—|thought of renunciation::thought of letting go of sensual pleasure [nekkhammavitakka]|, |thought of goodwill::thought of kindness, friendliness, benevolence [abyāpādavitakka]|, |thought of non-harm::thought of helping, thought of non-cruelty [avihiṃsāvitakka]|.’ Thus he is clearly aware of that.
Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, ānanda, pañca kāmaguṇā.
Ānanda, there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Ānanda, are the five cords of sensual pleasure.
Reviewing and Seeing the Arising and Passing Away
Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
Regarding this, a bhikkhu should frequently review his own mind: ‘Does any |stirring::interest, invovement [samudācāra]| of the mind arise in me concerning any of these five cords of sensual pleasure?’ If, Ānanda, upon reviewing, the bhikkhu understands thus: ‘A stirring of the mind does arise in me concerning one or another of these five cords of sensual pleasure,’ when this is the case, Ānanda, the bhikkhu understands thus: ‘The desire and lust for these five cords of sensual pleasure is not |given up::abandoned, dispelled, eliminated, left behind [pahīna]| in me.’ Thus he is clearly aware of that. But if, Ānanda, upon reviewing, the bhikkhu understands thus: ‘No stirring of the mind arises in me concerning one or another of these five cords of sensual pleasure,’ when this is the case, Ānanda, the bhikkhu understands thus: ‘The desire and lust for these five cords of sensual pleasure is given up in me.’ Thus he is clearly aware of that.
Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
There are, Ānanda, these five aggregates subject to clinging, wherein a bhikkhu should dwell seeing the arising and passing away thus: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, such is the arising of feeling, such is the passing away of feeling; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti.
For him, dwelling |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of these five aggregates subject to clinging, the |conceit ‘I am’::egotism, self-conceit, self comparison [asmimāna]| regarding the five aggregates subject to clinging is given up. When this is the case, Ānanda, the bhikkhu understands thus: ‘The conceit “I am” regarding these five aggregates subject to clinging is given up in me.’ Thus he is clearly aware of that.
Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.
These qualities, Ānanda, are entirely wholesome, have wholesome results, are noble, transcendent, and inaccessible to the Evil One.
When Should a Disciple Follow the Teacher?
Taṁ kiṁ maññasi, ānanda, kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
What do you think, Ānanda? Seeing what benefit should a disciple follow the Teacher, even when being pushed away?”
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself were to explain the meaning of this. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Taṁ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.
“Ānanda, a disciple should not follow the Teacher for the sake of discourses, mixed prose and verse, and expositions. Why is that? For a long time, Ānanda, you have heard the teachings, remembered them, recited them verbally, mentally examined them, and penetrated them well by view. But such talk that is conducive to effacement, conducive to a hindrance-free mind, that leads to complete disenchantment, to the fading of desire, to ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, namely: talk on fewness of wishes, talk on contentment, talk on solitude, talk on non-entanglement, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation—it is for the sake of such talk, Ānanda, that a disciple should follow the Teacher, even when being pushed away.”
The Undoing of One who Leads the Spiritual Life
Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.
When this is the case, Ānanda, a teacher’s undoing may come about, an apprentice’s undoing may come about, and the undoing of one who leads the spiritual life may come about.
Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, ācariyūpaddavo hoti.
And how, Ānanda, does a teacher’s undoing come about? Here, Ānanda, a certain teacher resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to |greed::desire, yearning [gedha]|, and reverts to |excess::self-indulgence, hedonism; lit. abundant state [bāhulla]|. This teacher, Ānanda, is said to be undone by the teacher’s undoing. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that a teacher’s undoing comes about.
Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, antevāsūpaddavo hoti.
And how, Ānanda, does an apprentice’s undoing come about? A disciple of that same teacher, imitating the seclusion of that teacher, resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to greed, and reverts to excess. This apprentice, Ānanda, is said to be undone by the apprentice’s undoing. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that an apprentice’s undoing comes about.
Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
And how, Ānanda, does the undoing of one who leads the spiritual life come about? Here, Ānanda, a Tathāgata, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he does not become infatuated, does not succumb to greed, and does not revert to excess. A disciple of that same teacher, imitating the seclusion of that teacher, resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to greed, and reverts to excess. This one who leads the spiritual life, Ānanda, is said to be undone by the undoing of one who leads the spiritual life. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that the undoing of one who leads the spiritual life comes about.
Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
Therein, Ānanda, compared to the undoing of a teacher and the undoing of an apprentice, this undoing of one who leads the spiritual life has a more painful result, a more bitter result, and moreover, it leads to a |realm of downfall::realm of misery [vinipāta]|.
Friendliness and Hostility
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
Therefore, Ānanda, treat me with friendliness, not with |hostility::enmity, rivalry; lit. having enemy quality state [sapattavatā]|. That will be for your welfare and happiness for a long time.
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.
And how, Ānanda, do disciples treat the teacher with hostility, not with friendliness? Here, Ānanda, compassionate and seeking their welfare, the teacher teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to his disciples out of |compassion::benevolence, concern, gentle regard [anukampā]|: ‘This is for your welfare, this is for your happiness.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they stray from the teacher’s instructions. It is in this way, Ānanda, that disciples treat the teacher with hostility, not with friendliness.
Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.
And how, Ānanda, do disciples treat the teacher with friendliness, not with hostility? Here, Ānanda, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your welfare, this is for your happiness.’ His disciples want to hear, give ear, and apply their minds to understand; and they do not stray from the teacher’s instructions. It is in this way, Ānanda, that disciples treat the teacher with friendliness, not with hostility.
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṁ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti.
Therefore, Ānanda, treat me with friendliness, not with hostility. That will be for your welfare and happiness for a long time. I shall not treat you as the potter treats the raw damp clay. Repeatedly restraining you, I shall speak to you, Ānanda. Repeatedly admonishing you, I shall speak to you, Ānanda. The sound core will stand [the test].
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was residing among the Sakyans in |Kapilavatthu::name of the capital city of the Sakyans, the birthplace of the Buddha [kapilavatthu]|, in the Banyan park.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, entered Kapilavatthu for alms. Having wandered through Kapilavatthu for alms and after the meal, having returned from the alms round, he went to the dwelling of Kāḷakhemaka the Sakyan for the day’s abiding.
Now at that time, many resting places had been prepared in the dwelling of Kāḷakhemaka the Sakyan. The Blessed One saw that many resting places were prepared in the dwelling of Kāḷakhemaka the Sakyan. Having seen this, it occurred to the Blessed One: “Many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan. Are there many bhikkhus dwelling here?”
Who Obtains the Happiness of Awakening
Now at that time, venerable Ānanda, along with many bhikkhus, was making robes in the dwelling of Ghaṭā the Sakyan. Then the Blessed One, having emerged from |seclusion::solitude, privacy [paṭisallāna]| in the late afternoon, approached the dwelling of Ghaṭā the Sakyan, and sat down on the prepared seat. Once he was seated, the Blessed One addressed venerable Ānanda: “Many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan, Ānanda. Are there many bhikkhus dwelling here?”
“Venerable sir, many resting places are prepared in the dwelling of Kāḷakhemaka the Sakyan.
Many bhikkhus are dwelling here. It is our time for making robes, venerable sir.”
“Ānanda, a bhikkhu does not shine by delighting in company, by taking delight in company, by devoting himself to delight in company; by delighting in crowds, by taking delight in crowds, by rejoicing in crowds. Indeed, Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company; who delights in crowds, takes delight in crowds, and rejoices in crowds, will obtain at will, without difficulty, without trouble, the |happiness of renunciation::pleasure of giving up sensual pleasure [nekkhammasukha]|, the happiness of seclusion, the happiness of tranquility, the happiness of awakening. But for a bhikkhu who dwells alone, withdrawn from the crowd, it can be expected that he will obtain at will, without difficulty, without trouble, the happiness of renunciation, the happiness of seclusion, the happiness of peace, the happiness of awakening—this is possible.
Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company; who delights in crowds, takes delight in crowds, and rejoices in crowds, will enter and dwell in the |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| that is |temporary::impermanent; lit. belonging to time [sāmayika]| and desirable or [liberation of mind] that is |irreversible::permanent; lit. not related to time [asāmāyika]| and |unshakeable::unassailable, indisputable [akuppa]|. But for a bhikkhu who dwells alone, withdrawn from the crowd, it can be expected that he will enter and dwell in the liberation of mind that is temporary and desirable or liberation of mind that is irreversible and unshakeable—this is possible.
Ānanda, I do not see even a single |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| from the change and alteration of which sorrow, lamentation, pain, displeasure, and despair would not arise in one who is infatuated with it and indulges in it.
Dwelling in Emptiness Internally
However, Ānanda, there is this abiding |realized by::perfectly understood by; lit. woken up to [abhisambuddha]| the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|—to enter and dwell in |emptiness::voidness, essencelessness [suññata]| internally by giving no attention to |all signs::all mental images [sabbanimitta]|. If, Ānanda, while the Tathāgata is dwelling in this abiding, bhikkhus, bhikkhunīs, male lay disciples, female lay disciples, kings, royal ministers, heads of other sects, and disciples belonging to other sects approach him, then, Ānanda, with a mind that slants, slopes, and inclines to seclusion, withdrawn, delighting in renunciation, and altogether done away with things that are the basis for taints, the Tathāgata gives them a talk invariably concerned with dismissing them.
Therefore, Ānanda, if a bhikkhu should wish: ‘May I enter and dwell in emptiness internally,’ then, Ānanda, that bhikkhu should steady, settle, unify, and compose his mind internally.
And how, Ānanda, does a bhikkhu steady, settle, unify, and |compose::collect, stabilize [samādahati]| his mind internally?
Here, Ānanda, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, enters and dwells in the second jhāna, the third jhāna, the fourth jhāna. It is in this way, Ānanda, that a bhikkhu steadies, settles, unifies, and composes his mind internally.
He attends to emptiness internally. While he is attending to emptiness internally, his mind does not enter into, gain confidence in, settle down in, or become resolved upon emptiness internally. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to emptiness internally, my mind does not enter into, gain confidence in, settle down in, or become resolved upon emptiness internally.’ Thus he is |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| of that. He attends to emptiness externally … he attends to emptiness internally and externally … [or] he attends to the |imperturbable::immovableness, unshakability; lit. not moving state [āneñja]|. While he is attending to the imperturbable, his mind does not enter into, gain confidence in, settle down in, or become resolved upon the imperturbable. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to the imperturbable, my mind does not enter into, gain confidence in, settle down in, or become resolved upon the imperturbable.’ Thus he is clearly aware of that.
Then, Ānanda, that bhikkhu should steady, settle, unify, and compose his mind internally on that same previous |sign of collectedness::theme of mental stillness [samādhinimitta]|. He attends to emptiness internally. While he is attending to emptiness internally, his mind enters into, gains confidence in, settles down in, and becomes resolved upon emptiness internally. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to emptiness internally, my mind enters into, gains confidence in, settles down in, and becomes resolved upon emptiness internally.’ Thus he is clearly aware of that. He attends to emptiness externally … he attends to emptiness internally and externally … [or] he attends to the imperturbable. While he is attending to the imperturbable, his mind enters into, gains confidence in, settles down in, and becomes resolved upon the imperturbable. When this is the case, Ānanda, a bhikkhu understands thus: ‘While I am attending to the imperturbable, my mind enters into, gains confidence in, settles down in, and becomes resolved upon the imperturbable.’ Thus he is clearly aware of that.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to walking, he walks, thinking: ‘While I am walking thus, |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]|, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| will not flow in upon me.’ Thus he is |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]| of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to standing, he stands, thinking: ‘While I am standing thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to sitting, he sits, thinking: ‘While I am sitting thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that. If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to lying down, he lies down, thinking: ‘While I am lying down thus, harmful, unwholesome states of craving and distress will not flow in upon me.’ Thus he is clearly aware of that.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to conversation, he thinks: ‘I will not engage in such conversation that is inferior, common, coarse, ignoble, and not connected with true benefit; that does not lead to |disenchantment::de-illusionment, disinterest, dispassion [nibbidā]|, to the |fading of desire::dispassion, detachment [virāga]|, to |ending::cessation, termination [nirodha]|, to |tranquility::calmness, serenity, stillness, peace [upasama]|, to |direct knowledge::experiential understanding [abhiññāya]|, to |full awakening::perfect understanding, enlightenment [sambodha]|, to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating; lit. blowing away [nibbāna]|, namely—talk of kings, thieves, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, liquor, street talk|,::::;| water-cooler gossip|,::::;| talk about the departed, talk about various topics|,::::;| tales about the world|,::::;| tales about the sea, talk of things being thus or otherwise.’ Thus he is clearly aware of that. But he thinks: ‘I will engage in such talk that is conducive to effacement, conducive to a hindrance-free mind, that leads to complete disenchantment, to the fading of desire, to ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, namely: |talk on fewness of wishes::talking about desiring little [appicchakathā]|, |talk on contentment::talk about satisfaction [santuṭṭhikathā]|, |talk on solitude::talk about seclusion [pavivekakathā]|, |talk on non-entanglement::talk about detachment [asaṃsaggakathā]|, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation.’ Thus he is clearly aware of that.
If, Ānanda, while the bhikkhu is dwelling in this abiding, his mind inclines to thinking, he thinks: ‘I will not think such thoughts that are inferior, common, coarse, ignoble, and not connected with true benefit; that do not lead to disenchantment, to the fading of desire, to ending, to tranquility, to directly knowing, to full awakening, to Nibbāna, namely—|thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]|, |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|.’ Thus he is clearly aware of that. But he thinks: ‘I will think such thoughts that are noble, |leading to liberation::redemptive, leading to deliverance [niyyānika]|, that lead the one who acts upon them to the |complete wearing away of suffering::total extinction of stress [sammādukkhakkhaya]|, namely—|thought of renunciation::thought of letting go of sensual pleasure [nekkhammavitakka]|, |thought of goodwill::thought of kindness, friendliness, benevolence [abyāpādavitakka]|, |thought of non-harm::thought of helping, thought of non-cruelty [avihiṃsāvitakka]|.’ Thus he is clearly aware of that.
Ānanda, there are these five cords of sensual pleasure. What five? |Forms::visible objects such as beautiful sights, faces, expressions, art, ornaments, possessions, status symbols, admired appearances, enticing scenery, or objects of desire and attachment [rūpe]| cognizable by the eye that are desirable, lovely, agreeable, pleasing, sensual, and |enticing::arousing, tantalizing [rajanīya]|; |sounds::auditory experiences such as speech, music, praise, blame, ambient noise, verbal expression, or melodic tones—any sound that can stir emotion, craving for praise, aesthetic delight, or attachment to communication and identity [saddā]| cognizable by the ear that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |odors::smells and fragrances experienced through the nose, including perfumes, flowers, food aromas, earth after rain, incense, or even stench—any olfactory experience that may evoke craving, aversion, nostalgia, comfort, or sensual pleasure [gandhā]| cognizable by the nose that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tastes::flavors experienced through the tongue such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle tastes like umami or astringency—any gustatory experience that can become an object of craving, indulgence, comfort, or sensory delight [rasā]| cognizable by the tongue that are desirable, lovely, agreeable, pleasing, sensual, and enticing; |tangible objects::tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| cognizable by the body that are desirable, lovely, agreeable, pleasing, sensual, and enticing. These, Ānanda, are the five cords of sensual pleasure.
Reviewing and Seeing the Arising and Passing Away
Regarding this, a bhikkhu should frequently review his own mind: ‘Does any |stirring::interest, invovement [samudācāra]| of the mind arise in me concerning any of these five cords of sensual pleasure?’ If, Ānanda, upon reviewing, the bhikkhu understands thus: ‘A stirring of the mind does arise in me concerning one or another of these five cords of sensual pleasure,’ when this is the case, Ānanda, the bhikkhu understands thus: ‘The desire and lust for these five cords of sensual pleasure is not |given up::abandoned, dispelled, eliminated, left behind [pahīna]| in me.’ Thus he is clearly aware of that. But if, Ānanda, upon reviewing, the bhikkhu understands thus: ‘No stirring of the mind arises in me concerning one or another of these five cords of sensual pleasure,’ when this is the case, Ānanda, the bhikkhu understands thus: ‘The desire and lust for these five cords of sensual pleasure is given up in me.’ Thus he is clearly aware of that.
There are, Ānanda, these five aggregates subject to clinging, wherein a bhikkhu should dwell seeing the arising and passing away thus: ‘Such is |form::materiality, material existence, experience of the material world, i.e. encompassing both one’s body and external objects, whether near or far, gross or subtle, deficient or refined; first of the five aggregates [rūpa]|, such is the arising of form, such is the passing away of form; such is |feeling::pleasant, neutral, or painful sensation, the experience felt on contact; second of the five aggregates [vedanā]|, such is the arising of feeling, such is the passing away of feeling; such is |perception::The mental process of recognizing and giving meaning to experience. It marks sensory information by signs, labels, or associations drawn from memory and the field of contact. Perception shapes how one experiences the world; third of the five aggregates [sañña]|, such is the arising of perception, such is the passing away of perception; such are |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhāra]|, such is the arising of intentional constructs, such is the passing away of intentional constructs; such is |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, such is the arising of consciousness, such is the passing away of consciousness.’
For him, dwelling |seeing the arising and passing away::observing the formation and dissolution of [udayabbayānupassī]| of these five aggregates subject to clinging, the |conceit ‘I am’::egotism, self-conceit, self comparison [asmimāna]| regarding the five aggregates subject to clinging is given up. When this is the case, Ānanda, the bhikkhu understands thus: ‘The conceit “I am” regarding these five aggregates subject to clinging is given up in me.’ Thus he is clearly aware of that.
These qualities, Ānanda, are entirely wholesome, have wholesome results, are noble, transcendent, and inaccessible to the Evil One.
When Should a Disciple Follow the Teacher?
What do you think, Ānanda? Seeing what benefit should a disciple follow the Teacher, even when being pushed away?”
“Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, and have the Blessed One as their refuge. It would be good, venerable sir, if the Blessed One himself were to explain the meaning of this. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Ānanda, a disciple should not follow the Teacher for the sake of discourses, mixed prose and verse, and expositions. Why is that? For a long time, Ānanda, you have heard the teachings, remembered them, recited them verbally, mentally examined them, and penetrated them well by view. But such talk that is conducive to effacement, conducive to a hindrance-free mind, that leads to complete disenchantment, to the fading of desire, to ending, to tranquility, to direct knowledge, to full awakening, to Nibbāna, namely: talk on fewness of wishes, talk on contentment, talk on solitude, talk on non-entanglement, talk on arousing energy, talk on ethical conduct, talk on stability of mind, talk on wisdom, talk on liberation, talk on the knowledge and vision of liberation—it is for the sake of such talk, Ānanda, that a disciple should follow the Teacher, even when being pushed away.”
The Undoing of One who Leads the Spiritual Life
When this is the case, Ānanda, a teacher’s undoing may come about, an apprentice’s undoing may come about, and the undoing of one who leads the spiritual life may come about.
And how, Ānanda, does a teacher’s undoing come about? Here, Ānanda, a certain teacher resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to |greed::desire, yearning [gedha]|, and reverts to |excess::self-indulgence, hedonism; lit. abundant state [bāhulla]|. This teacher, Ānanda, is said to be undone by the teacher’s undoing. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that a teacher’s undoing comes about.
And how, Ānanda, does an apprentice’s undoing come about? A disciple of that same teacher, imitating the seclusion of that teacher, resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to greed, and reverts to excess. This apprentice, Ānanda, is said to be undone by the apprentice’s undoing. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that an apprentice’s undoing comes about.
And how, Ānanda, does the undoing of one who leads the spiritual life come about? Here, Ānanda, a Tathāgata, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he does not become infatuated, does not succumb to greed, and does not revert to excess. A disciple of that same teacher, imitating the seclusion of that teacher, resorts 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. While he is dwelling thus withdrawn, brahmins and householders from town and country flock to him. As they flock to him, he becomes infatuated, succumbs to greed, and reverts to excess. This one who leads the spiritual life, Ānanda, is said to be undone by the undoing of one who leads the spiritual life. He has been struck down by harmful, unwholesome states that defile, that lead to renewed existence, bring trouble, ripen in suffering, and lead to future birth, aging, and death. It is in this way, Ānanda, that the undoing of one who leads the spiritual life comes about.
Therein, Ānanda, compared to the undoing of a teacher and the undoing of an apprentice, this undoing of one who leads the spiritual life has a more painful result, a more bitter result, and moreover, it leads to a |realm of downfall::realm of misery [vinipāta]|.
Friendliness and Hostility
Therefore, Ānanda, treat me with friendliness, not with |hostility::enmity, rivalry; lit. having enemy quality state [sapattavatā]|. That will be for your welfare and happiness for a long time.
And how, Ānanda, do disciples treat the teacher with hostility, not with friendliness? Here, Ānanda, compassionate and seeking their welfare, the teacher teaches the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| to his disciples out of |compassion::benevolence, concern, gentle regard [anukampā]|: ‘This is for your welfare, this is for your happiness.’ But his disciples do not want to hear or give ear or apply their minds to understand; and they stray from the teacher’s instructions. It is in this way, Ānanda, that disciples treat the teacher with hostility, not with friendliness.
And how, Ānanda, do disciples treat the teacher with friendliness, not with hostility? Here, Ānanda, compassionate and seeking their welfare, the teacher teaches the Dhamma to his disciples out of compassion: ‘This is for your welfare, this is for your happiness.’ His disciples want to hear, give ear, and apply their minds to understand; and they do not stray from the teacher’s instructions. It is in this way, Ānanda, that disciples treat the teacher with friendliness, not with hostility.
Therefore, Ānanda, treat me with friendliness, not with hostility. That will be for your welfare and happiness for a long time. I shall not treat you as the potter treats the raw damp clay. Repeatedly restraining you, I shall speak to you, Ānanda. Repeatedly admonishing you, I shall speak to you, Ānanda. The sound core will stand [the test].
The Blessed One said this. The venerable Ānanda was delighted and pleased with the Blessed One’s words.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya.
Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. Disvāna bhagavato etadahosi: “sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho idha bhikkhū viharantī”ti.
Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. Sambahulā nu kho ettha bhikkhū viharantī”ti?
“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni.
Sambahulā bhikkhū ettha viharanti. Cīvarakārasamayo no, bhante, vattatī”ti.
“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati.
So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati.
Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā.
Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ— sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti.
Tasmātihānanda, bhikkhu cepi ākaṅkheyya: ‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ.
Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati?
Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ … tatiyaṁ jhānaṁ … catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati.
So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. Itiha tattha sampajāno hoti.
Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. So ajjhattaṁ suññataṁ manasi karoti. Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti. So bahiddhā suññataṁ manasi karoti …pe… so ajjhattabahiddhā suññataṁ manasi karoti …pe… so āneñjaṁ manasi karoti. Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. Itiha tattha sampajāno hoti.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: ‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: ‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: ‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti. Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: ‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. Itiha tattha sampajāno hoti.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: ‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. Itiha tattha sampajāno hoti. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. Itiha tattha sampajāno hoti.
Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: ‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. Itiha tattha sampajāno hoti. Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. Itiha tattha sampajāno hoti.
Pañca kho ime, ānanda, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, ānanda, pañca kāmaguṇā.
Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: ‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. Itiha tattha sampajāno hoti. Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: ‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. Itiha tattha sampajāno hoti.
Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: ‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, iti vedanā … iti saññā … iti saṅkhārā … iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti.
Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: ‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. Itiha tattha sampajāno hoti.
Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā.
Taṁ kiṁ maññasi, ānanda, kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti?
“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. Taṁ kissa hetu? Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno.
Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti.
Kathañcānanda, ācariyūpaddavo hoti? Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo ācariyo. Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, ācariyūpaddavo hoti.
Kathañcānanda, antevāsūpaddavo hoti? Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo antevāsī. Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, antevāsūpaddavo hoti.
Kathañcānanda, brahmacārūpaddavo hoti? Idhānanda, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. Ayaṁ vuccatānanda, upaddavo brahmacārī. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. Evaṁ kho, ānanda, brahmacārūpaddavo hoti.
Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati.
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya.
Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya.
Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: ‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya.
Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. Niggayha niggayhāhaṁ, ānanda, vakkhāmi; pavayha pavayha, ānanda, vakkhāmi. Yo sāro so ṭhassatī”ti.
Idamavoca bhagavā. Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti.