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, the Blessed One addressed the bhikkhus thus: “Bhikkhus“.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir”, those bhikkhus responded to the Blessed One. The Blessed One said this:
“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘yannūnāhaṁ dvidhā katvā dvidhā katvā vitakke vihareyyan’ti. So kho ahaṁ, bhikkhave, yo cāyaṁ kāmavitakko yo ca byāpādavitakko yo ca vihiṁsāvitakko— imaṁ ekaṁ bhāgamakāsiṁ; yo cāyaṁ nekkhammavitakko yo ca abyāpādavitakko yo ca avihiṁsāvitakko— imaṁ dutiyaṁ bhāgamakāsiṁ.
“Before my full awakening, when I was still a |bodhisatta::Buddha before his awakening, aspirant Buddha [bodhisatta]|, it occurred to me, ‘What if I divided my thoughts into two kinds?’ Thus, bhikkhus, I made one part consist of the thoughts of |sensual desire::sensual pleasure [kāma]|, thoughts of |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, and thoughts of |harm::injury, hurting, inflicting pain [vihiṃsā]|; and the other part consist of the thoughts of |relinquishment::renunciation, rejection of sensual pleasure [nekkhamma]|, thoughts of |good-will::kindness, friendliness, benevolence [abyāpāda]|, and thoughts of |non-harm::non-violence [avihiṁsā]|.
Unwholesome Thoughts
Sensual Desire
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati kāmavitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ kāmavitakko. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. ‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. So kho ahaṁ, bhikkhave, uppannuppannaṁ kāmavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
As I dwelled |diligently::with carefulness, alertness, and care [appamatta]|, with continuous effort, and resolutely, a thought of sensual desire arose in me, bhikkhus. I then understood: ‘This thought of sensual desire has arisen. It leads to |self-harm::injury, affliction [byābādha]|, to others’ harm, and to the harm of both. It obstructs wisdom, is |afflictive::troublesome [vighātapakkhika]|, and is not conducive to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|.’ Reflecting in this way, bhikkhus, that ‘It leads to self-harm,’ it subsided in me; ‘It leads to others’ harm,’ it subsided in me; ‘It leads to the harm of both,’ it subsided in me; ‘It obstructs wisdom, is afflictive, and not conducive to Nibbāna,’ it also subsided in me. Therefore, bhikkhus, whenever a thought of sensual desire arose, I immediately abandoned it, removed it, and completely eradicated it.
Ill will
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati byāpādavitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ byāpādavitakko. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. ‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. So kho ahaṁ, bhikkhave, uppannuppannaṁ byāpādavitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
As I dwelled diligently, with continuous effort, and resolutely, bhikkhus, a thought of ill will arose in me. I then understood: ‘This thought of ill will has arisen. It leads to self-harm, to others’ harm, and to the harm of both. It obstructs wisdom, is afflictive, and is not conducive to Nibbāna.’ Reflecting in this way, bhikkhus, that ‘It leads to self-harm,’ it subsided in me; ‘It leads to others’ harm,’ it subsided in me; ‘It leads to the harm of both,’ it subsided in me; ‘It obstructs wisdom, is afflictive, and not conducive to Nibbāna,’ also it subsided in me. Therefore, bhikkhus, whenever a thought of ill will arose, I immediately abandoned it, removed it, and completely eradicated it.
Harm
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati vihiṁsāvitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ vihiṁsāvitakko. So ca kho attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati, paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’. ‘Attabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘parabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘ubhayabyābādhāya saṁvattatī’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati; ‘paññānirodhiko vighātapakkhiko anibbānasaṁvattaniko’tipi me, bhikkhave, paṭisañcikkhato abbhatthaṁ gacchati. So kho ahaṁ, bhikkhave, uppannuppannaṁ vihiṁsāvitakkaṁ pajahameva vinodameva byantameva naṁ akāsiṁ.
As I dwelled diligently, with continuous effort, and resolutely, bhikkhus, a thought of harm arose in me. I then understood: ‘This thought of harm has arisen. It leads to self-harm, to others’ harm, and to the harm of both. It obstructs wisdom, is afflictive, and is not conducive to Nibbāna.’ Reflecting in this way, bhikkhus, that ‘It leads to self-harm,’ it subsided in me; ‘It leads to others’ harm,’ it subsided in me; ‘It leads to the harm of both,’ it subsided in me; ‘It obstructs wisdom, is afflictive, and not conducive to Nibbāna,’ also it subsided in me. Therefore, bhikkhus, whenever a thought of harm arose, I immediately abandoned it, removed it, and completely eradicated it.
Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Kāmavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi nekkhammavitakkaṁ, kāmavitakkaṁ bahulamakāsi, tassa taṁ kāmavitakkāya cittaṁ namati. Byāpādavitakkañce, bhikkhave …pe… vihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi avihiṁsāvitakkaṁ, vihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ vihiṁsāvitakkāya cittaṁ namati.
Whatever a bhikkhu frequently thinks about and ponders upon, bhikkhus, that will become the inclination of his mind. If a bhikkhu frequently thinks about and ponders upon thoughts of sensual desire, he abandons thoughts of relinquishment, makes thoughts of sensual desire predominant, and his mind inclines towards those thoughts of sensual desire. Similarly, if he frequently engages with thoughts of ill will and harming, he abandons thoughts of good-will and non-harming, makes thoughts of ill will and harming predominant, and his mind inclines towards those thoughts of ill will and harming.
Seyyathāpi, bhikkhave, vassānaṁ pacchime māse saradasamaye kiṭṭhasambādhe gopālako gāvo rakkheyya. So tā gāvo tato tato daṇḍena ākoṭeyya paṭikoṭeyya sannirundheyya sannivāreyya. Taṁ kissa hetu? Passati hi so, bhikkhave, gopālako tatonidānaṁ vadhaṁ vā bandhanaṁ vā jāniṁ vā garahaṁ vā.
Just as, bhikkhus, in the last month of the rainy season, during the harvest season when the fields are crowded with crops, a cowherd would guard his cows. He would strike the cows here and there with a stick, push them back, restrain them, and hold them together. For what reason? Bhikkhus, the cowherd sees the danger that might arise from those causes: beating, confinement, seizure, or reproach.
Evameva kho ahaṁ, bhikkhave, addasaṁ akusalānaṁ dhammānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, kusalānaṁ dhammānaṁ nekkhamme ānisaṁsaṁ vodānapakkhaṁ.
Similarly, bhikkhus, I saw in |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental qualities the danger, baseness and defilement, and in |wholesome::healthy, beneficial, useful [kusala]| mental qualities the benefit, relinquishment, and purification.
Wholesome Thoughts
Relinquishment
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati nekkhammavitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ nekkhammavitakko. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṁ ūhaññeyya. Ūhate citte ārā cittaṁ samādhimhāti. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi sannisādemi ekodiṁ karomi samādahāmi. Taṁ kissa hetu? ‘Mā me cittaṁ ūhaññī’ti.
As I dwelled diligently, with continuous effort, and resolutely, a thought of relinquishment arose in me, bhikkhus. I then understood: ‘This thought of relinquishment has arisen. It leads neither to self-harm, nor to others’ harm, nor to the harm of both. It cultivates wisdom, is not afflictive, and is conducive to Nibbāna.’ If, bhikkhus, I were to dwell upon and examine this thought by night, I would see no danger arising from it. If I were to dwell upon and examine it by day, I would see no danger arising from it. And even if I were to dwell upon and examine it by night and day, I would see no danger arising from it. However, if I were to dwell on and examine it for too long, my body would become tired. When the body is tired, the mind becomes disturbed, and a disturbed mind is far from being |settled::centred [samādhesi]|. Therefore, bhikkhus, I |stabilized::steadied [saṇṭhapeti]| my mind internally, settled it, unified it, and |composed::collected [samādahati]| it. For what reason? So that my mind might not become disturbed.
Good-will
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati abyāpādavitakko …pe… uppajjati avihiṁsāvitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ avihiṁsāvitakko. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṁ ūhaññeyya. Ūhate citte ārā cittaṁ samādhimhāti. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi. Taṁ kissa hetu? ‘Mā me cittaṁ ūhaññī’ti. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi samādahāmi. Taṁ kissa hetu? ‘Mā me cittaṁ ūhaññī’ti.
As I dwelled diligently, with continuous effort, and resolutely, a thought of good-will arose in me, bhikkhus. I then understood: ‘This thought of good-will has arisen. It leads neither to self-harm, nor to others’ harm, nor to the harm of both. It cultivates wisdom, is not afflictive, and is conducive to Nibbāna.’ If, bhikkhus, I were to dwell upon and examine this thought by night, I would see no danger arising from it. If I were to dwell upon and examine it by day, I would see no danger arising from it. And even if I were to dwell upon and examine it by night and day, I would see no danger arising from it. However, if I were to dwell on and examine it for too long, my body would become tired. When the body is tired, the mind becomes disturbed, and a disturbed mind is far from being settled. Therefore, bhikkhus, I stabilized my mind internally, settled it, unified it, and composed it. For what reason? So that my mind might not become disturbed.
Non-harm
Tassa mayhaṁ, bhikkhave, evaṁ appamattassa ātāpino pahitattassa viharato uppajjati avihiṁsāvitakko. So evaṁ pajānāmi: ‘uppanno kho me ayaṁ avihiṁsāvitakko. So ca kho nevattabyābādhāya saṁvattati, na parabyābādhāya saṁvattati, na ubhayabyābādhāya saṁvattati, paññāvuddhiko avighātapakkhiko nibbānasaṁvattaniko’. Rattiñcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Divasañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Rattindivañcepi naṁ, bhikkhave, anuvitakkeyyaṁ anuvicāreyyaṁ, neva tatonidānaṁ bhayaṁ samanupassāmi. Api ca kho me aticiraṁ anuvitakkayato anuvicārayato kāyo kilameyya. Kāye kilante cittaṁ ūhaññeyya. Ūhate citte ārā cittaṁ samādhimhāti. So kho ahaṁ, bhikkhave, ajjhattameva cittaṁ saṇṭhapemi, sannisādemi, ekodiṁ karomi, samādahāmi. Taṁ kissa hetu? ‘Mā me cittaṁ ūhaññī’ti.
As I dwelled diligently, with continuous effort, and resolutely, a thought of non-harm arose in me, bhikkhus. I then understood: ‘This thought of non-harm has arisen. It leads neither to self-harm, nor to others’ harm, nor to the harm of both. It cultivates wisdom, is not afflictive, and is conducive to Nibbāna.’ If, bhikkhus, I were to dwell upon and examine this thought by night, I would see no danger arising from it. If I were to dwell upon and examine it by day, I would see no danger arising from it. And even if I were to dwell upon and examine it by night and day, I would see no danger arising from it. However, if I were to dwell on and examine it for too long, my body would become tired. When the body is tired, the mind becomes disturbed, and a disturbed mind is far from being settled. Therefore, bhikkhus, I stabilized my mind internally, settled it, unified it, and composed it. For what reason? So that my mind might not become disturbed.
Yaññadeva, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, tathā tathā nati hoti cetaso. Nekkhammavitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi kāmavitakkaṁ, nekkhammavitakkaṁ bahulamakāsi, tassaṁ taṁ nekkhammavitakkāya cittaṁ namati. Abyāpādavitakkañce, bhikkhave …pe… avihiṁsāvitakkañce, bhikkhave, bhikkhu bahulamanuvitakketi anuvicāreti, pahāsi vihiṁsāvitakkaṁ, avihiṁsāvitakkaṁ bahulamakāsi, tassa taṁ avihiṁsāvitakkāya cittaṁ namati.
Whatever a bhikkhu frequently thinks about and ponders upon, bhikkhus, that will become the inclination of his mind. If a bhikkhu frequently thinks and ponders upon thoughts of relinquishment, he abandons thoughts of sensual desire, makes thoughts of relinquishment predominant, and his mind inclines towards those thoughts of relinquishment. Similarly, if a bhikkhu frequently thinks and ponders upon thoughts of good-will and non-harming, he abandons thoughts of ill will and thoughts of harm, makes thoughts of good-will and non-harm predominant, and his mind inclines towards those thoughts of good-will and non-harming.
Seyyathāpi, bhikkhave, gimhānaṁ pacchime māse sabbasassesu gāmantasambhatesu gopālako gāvo rakkheyya, tassa rukkhamūlagatassa vā abbhokāsagatassa vā satikaraṇīyameva hoti: ‘etā gāvo’ti. Evamevaṁ kho, bhikkhave, satikaraṇīyameva ahosi: ‘ete dhammā’ti.
Just as in the last month of the hot season, when all the crops have been brought in from the fields, a cowherd would watch over the cows, and whether he is sitting at the foot of a tree or out in the open, he only needs to be mindful that the cows are there. In the same way, bhikkhus, I only needed to be mindful that those wholesome mental qualities were there.
The Four Jhānas
Āraddhaṁ kho pana me, bhikkhave, vīriyaṁ ahosi asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ.
Bhikkhus, unrelenting energy was aroused [in me], clear and |unmuddled::without confusion [asammuṭṭha]| mindfulness was established, the body was tranquil and unexcited, and the mind was collected and unified.
So kho ahaṁ, bhikkhave, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja vihāsiṁ.
Thus, bhikkhus, having secluded myself from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, I entered and dwelled in the first jhāna, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and is |imbued with joyful pleasure::imbued with joy and happiness, with delight and ease, sometimes experienced as an intense joy or pleasure, rapture [pītisukha]|.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja vihāsiṁ.
With the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, I entered and dwelled in the second jhāna, characterized by internal |tranquility::calming, settling, confidence [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, free from reflection and examination, |born of collectedness::born from a stable mind [samādhija]|, and imbued with joyful pleasure.
Pītiyā ca virāgā upekkhako ca vihāsiṁ sato ca sampajāno, sukhañca kāyena paṭisaṁvedesiṁ, yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja vihāsiṁ.
With the fading away of joyful pleasure, I dwelled |equanimous::mental poised, mentally balanced, equanimous, non-reactive, disregarding [upekkhaka]|, |mindful and fully aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |ease::comfort, contentedness, happiness, pleasure [sukha]| with the body. I entered and dwelled in the third jhāna which the Noble Ones describe as ‘one who dwells equanimous, mindful and at ease.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.
With the abandonment of ease and |discontentment::discomfort, unpleasantness, something unsatisfactory, stress [dukkha]|, and with the settling down of |joy and sorrow::craving and aversion, pleasure and displeasure, satisfaction and dissatisfaction, gladness and dejection, positive state of mind and negative state of mind [somanassadomanassa]|, I entered and dwelled in the fourth jhāna, which is characterized by purification of |mindfulness::recollection of the body, feelings, mind, and mental qualities, observing them clearly with sustained attention, free from craving and distress [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a feeling which is neither-painful-nor-pleasant.
The Three True Knowledges
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of recalling past lives. I recollected my manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus I recollected my manifold past lives with their modes and details.
Ayaṁ kho me, bhikkhave, rattiyā paṭhame yāme paṭhamā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
This, bhikkhus, was the first |true knowledge::wisdom, the direct realization of truth [vijjā]| attained by me in the first watch of the night. |Ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| was dispelled, true knowledge arose; darkness was dispelled, and light arose, as happens in one who is |diligent::doing one’s work or duty well, with alertness, carefulness and care [appamatta]|, |resolute::determined, intent [pahitatta]|, and |with continuous effort::ardent, zealous, with energy, with application [ātāpī]| in practice.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind toward the knowledge of the death and rebirth of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing the human, I saw beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and I understood how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breakup of the body, after death, have arisen in a good destination, the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, I saw beings passing away and reappearing—inferior and superior, beautiful and ugly, fortunate and unfortunate—and I understood how beings fare according to their kamma.
Ayaṁ kho me, bhikkhave, rattiyā majjhime yāme dutiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
This, bhikkhus, was the second true knowledge attained by me in the middle watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens in one who is diligent, resolute, and with continuous effort in practice.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.
Thus, with my mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakeable, I directed my mind towards the knowledge of eradicating the taints. I directly knew as it actually is: ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ ‘This is the |ending of suffering::ending of discontentment, cessation of distress [dukkhanirodha]|,’ ‘This is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ. 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 itthattāyā’ti abbhaññāsiṁ.
I directly knew as it actually is: ‘These are the |taints::mental fermentations, corruptions, outflows [āsava]|.’ I directly knew as it actually is: ‘This is the arising of taints.’ I directly knew as it actually is: ‘This is the ending of taints.’ I directly knew as it actually is: ‘This is the way of practice leading to the ending of taints.’ Knowing and seeing thus, my mind was liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance. In me, liberated, there arose the knowledge of liberation: ‘Birth is ended, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
Ayaṁ kho me, bhikkhave, rattiyā pacchime yāme tatiyā vijjā adhigatā; avijjā vihatā vijjā uppannā; tamo vihato āloko uppanno; yathā taṁ appamattassa ātāpino pahitattassa viharato.
This, bhikkhus, was the third true knowledge attained by me in the last watch of the night. Ignorance was dispelled, true knowledge arose; darkness was dispelled, light arose—as happens in one who is diligent, resolute, and with continuous effort in practice.
Seyyathāpi, bhikkhave, araññe pavane mahantaṁ ninnaṁ pallalaṁ. Tamenaṁ mahāmigasaṅgho upanissāya vihareyya. Tassa kocideva puriso uppajjeyya anatthakāmo ahitakāmo ayogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ pidaheyya, vivareyya kummaggaṁ, odaheyya okacaraṁ, ṭhapeyya okacārikaṁ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena anayabyasanaṁ āpajjeyya. Tasseva kho pana, bhikkhave, mahato migasaṅghassa kocideva puriso uppajjeyya atthakāmo hitakāmo yogakkhemakāmo. So yvāssa maggo khemo sovatthiko pītigamanīyo taṁ maggaṁ vivareyya, pidaheyya kummaggaṁ, ūhaneyya okacaraṁ, nāseyya okacārikaṁ. Evañhi so, bhikkhave, mahāmigasaṅgho aparena samayena vuddhiṁ virūḷhiṁ vepullaṁ āpajjeyya.
Suppose, bhikkhus, in a wooded range there is a great low-lying marsh near which a large herd of deer resides. A man appears, desiring their ruin, harm, and bondage, and closes off the safe and good path to be joyfully traveled, opens a false path, and sets out a decoy and a dummy, leading the herd towards calamity, disaster, and loss. Yet another man appears, desiring their good, welfare, and protection. He reopens the safe and good path leading to their happiness, closes off the false path, removes the decoy, and destroys the dummy, enabling the herd to achieve growth, increase, and fulfillment.
Upamā kho me ayaṁ, bhikkhave, katā atthassa viññāpanāya. Ayaṁ cevettha attho— mahantaṁ ninnaṁ pallalanti kho, bhikkhave, kāmānametaṁ adhivacanaṁ. Mahāmigasaṅghoti kho, bhikkhave, sattānametaṁ adhivacanaṁ. Puriso anatthakāmo ahitakāmo ayogakkhemakāmoti kho, bhikkhave, mārassetaṁ pāpimato adhivacanaṁ. Kummaggoti kho, bhikkhave, aṭṭhaṅgikassetaṁ micchāmaggassa adhivacanaṁ, seyyathidaṁ— micchādiṭṭhiyā micchāsaṅkappassa micchāvācāya micchākammantassa micchāājīvassa micchāvāyāmassa micchāsatiyā micchāsamādhissa. Okacaroti kho, bhikkhave, nandīrāgassetaṁ adhivacanaṁ. Okacārikāti kho, bhikkhave, avijjāyetaṁ adhivacanaṁ. Puriso atthakāmo hitakāmo yogakkhemakāmoti kho, bhikkhave, tathāgatassetaṁ adhivacanaṁ arahato sammāsambuddhassa. Khemo maggo sovatthiko pītigamanīyoti kho, bhikkhave, ariyassetaṁ aṭṭhaṅgikassa maggassa adhivacanaṁ, seyyathidaṁ— sammādiṭṭhiyā sammāsaṅkappassa sammāvācāya sammākammantassa sammāājīvassa sammāvāyāmassa sammāsatiyā sammāsamādhissa.
Bhikkhus, I have given this simile in order to convey a meaning. This is the meaning: ‘The great low-lying marsh’ is a term for sensual pleasures. ‘The large herd of deer’ represents beings. ‘The man desiring their ruin, harm, and bondage’ is a term for |Māra the Evil One::embodiment of all forces that keeps beings trapped in the cycle of rebirth [māra]|. ‘The false path’ represents the wrong eightfold path - wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong collectedness. ‘The decoy’ is a term for delight and lust. ‘The dummy’ is a term for |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. ‘The man desiring their good, welfare, and protection’ is a term for the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, the accomplished and fully enlightened one. ‘The safe and good path to be traveled joyfully’ is a term for the Noble Eightfold Path - right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.
Iti kho, bhikkhave, vivaṭo mayā khemo maggo sovatthiko pītigamanīyo, pihito kummaggo, ūhato okacaro, nāsitā okacārikā.
So, bhikkhus, the safe and good path to be traveled joyfully has been re-opened by me, the wrong path has been closed off, the decoy removed, and the dummy destroyed.
Yaṁ, bhikkhave, satthārā karaṇīyaṁ sāvakānaṁ hitesinā anukampakena anukampaṁ upādāya, kataṁ vo taṁ mayā. Etāni, bhikkhave, rukkhamūlāni, etāni suññāgārāni; jhāyatha, bhikkhave, mā pamādattha; mā pacchā vippaṭisārino ahuvattha. Ayaṁ vo amhākaṁ anusāsanī”ti.
What a teacher should do out of compassion for his disciples, seeking their welfare, I have done for you, bhikkhus. Here are these roots of trees, here are these empty huts. Meditate, bhikkhus, do not be negligent; lest you later regret it. This is our instruction to you.”
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.