Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Engaging in Obstructions
Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
At that time, a certain bhikkhu named Ariṭṭha, who had formerly been a vulture catcher, had a harmful view arise in him: “I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.”
Assosuṁ kho sambahulā bhikkhū: “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ: “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
Many bhikkhus heard: “It is said that a bhikkhu named Ariṭṭha, who had formerly been a vulture catcher, has had such a harmful view arise: ‘I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.’” Then those bhikkhus went to Ariṭṭha, the bhikkhu who was formerly a vulture catcher. After approaching, they said to him: “Is it true, friend Ariṭṭha, that you have had such a harmful view arise: ‘I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them?’”
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
“Yes, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.”
Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: “mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … maṁsapesūpamā kāmā vuttā bhagavatā … tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
Then those bhikkhus, wishing to dissuade Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, pressed him for reasons, and advised him thus: “Friend Ariṭṭha, do not say so. Do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. For in many ways the Blessed One has declared how obstructive things are obstructions, and how they are able to obstruct one who engages in them. The Blessed One has declared that sensual pleasures provide little gratification, with much suffering and despair, and with a still greater drawback. Sensual pleasures are declared by the Blessed One to be like a skeleton, like a piece of meat, like a grass torch, like a pit of burning embers, like a dream, like borrowed goods, like the fruits on a tree, like the butcher’s knife and chopping block, like swords and spears, like a snake’s head, with much suffering and despair, and with a still greater drawback.”
Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti.
Even so, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, being cross-questioned, pressed him for reasons, and advised by those bhikkhus, still stubbornly held on to and adhered to that same harmful view and declared thus: “Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.”
Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Assumha kho mayaṁ, bhante: ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
Since those bhikkhus could not separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, they went to the Blessed One. After approaching, they paid homage to the Blessed One and sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One: “Venerable sir, a certain bhikkhu named Ariṭṭha, who was formerly a vulture catcher, has had such a harmful view arise: ‘I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.’ We heard it like this, venerable sir.
Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha: ‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?
Then, venerable sir, we went to Ariṭṭha, the bhikkhu who was formerly a vulture catcher; after approaching, we said to Ariṭṭha, the bhikkhu who was formerly a vulture catcher: ‘Friend Ariṭṭha, is it true that you have had such a harmful view arise: “I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them”?’
Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
When this was said, venerable sir, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, responded to us: ‘Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.’ Then, venerable sir, we, desiring to separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, cross-questioned, pressed for reasons, and advised him: ‘Do not say so, friend Ariṭṭha, do not misrepresent the Blessed One; it is not good to misrepresent the Blessed One. The Blessed One would not speak thus. In many ways, friend Ariṭṭha, the Blessed One has declared these things to be obstructions and capable of obstructing one who engages in them. The Blessed One has declared that sensual pleasures provide little gratification, with much suffering and despair, and with a still greater drawback. Sensual pleasures are declared by the Blessed One to be like a skeleton, like a piece of meat, like a grass torch, like a pit of burning embers, like a dream, like borrowed goods, like the fruits on a tree, like the butcher’s knife and chopping block, like swords and spears, like a snake’s head, with much suffering and despair, and with a still greater drawback.’
Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
Even so, venerable sir, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, being cross-questioned, pressed for reasons, and advised by us, still stubbornly held on to and adhered to that same harmful view and declared thus: ‘Yes, indeed, friends, I do understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.’ Since we could not separate Ariṭṭha, the bhikkhu who was formerly a vulture catcher, from this harmful view, we reported this matter to the Blessed One.”
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: “ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: ‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti.
Then the Blessed One addressed a certain bhikkhu: “Come, in my name, call Ariṭṭha, the bhikkhu who was formerly a vulture catcher: ‘The Teacher calls you, friend Ariṭṭha.’”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: “satthā taṁ, āvuso ariṭṭha, āmantetī”ti.
“Yes, venerable sir,” that bhikkhu replied to the Blessed One. After approaching Ariṭṭha, the bhikkhu who was formerly a vulture catcher, said to him: “The Teacher calls you, friend Ariṭṭha.”
“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca:
“Yes, friend,” Ariṭṭha, the bhikkhu who was formerly a vulture catcher, replied to that bhikkhu. After approaching the Blessed One, he paid homage to the Blessed One and sat down to one side. Sitting to one side, the Blessed One spoke to Ariṭṭha, the bhikkhu who was formerly a vulture catcher:
“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti?
“Is it true, Ariṭṭha, that you have had such a harmful view arise: ‘I understand the Dhamma taught by the Blessed One in such a way that those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them?’”
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti.
“Yes, indeed, venerable sir, I do understand the Dhamma taught by the Blessed One: That those things declared by the Blessed One to be obstructions are not capable of obstructing one who engages in them.”
“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā … maṁsapesūpamā kāmā vuttā mayā … tiṇukkūpamā kāmā vuttā mayā … aṅgārakāsūpamā kāmā vuttā mayā … supinakūpamā kāmā vuttā mayā … yācitakūpamā kāmā vuttā mayā … rukkhaphalūpamā kāmā vuttā mayā … asisūnūpamā kāmā vuttā mayā … sattisūlūpamā kāmā vuttā mayā … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.
“Misguided man, to whom have you ever known me to teach the Dhamma in that way? Have I not declared in many ways that obstructive things are obstructive, and that they are capable of obstructing one who engages in them? Sensual pleasures are declared by me to provide little gratification, with much suffering and despair, and with a still greater drawback. Sensual pleasures are declared by me to be like a skeleton, like a piece of meat, like a grass torch, like a pit of burning embers, like a dream, like borrowed goods, like the fruits on a tree, like a butcher’s knife and chopping block, like swords and spears, like a snake’s head, with much suffering and despair, and with a still greater drawback. Yet, you, misguided man, with your wrong grasp, misrepresent me, harm yourself, and produce much demerit. This will lead to your harm and suffering for a long time.”
Atha kho bhagavā bhikkhū āmantesi: “Taṁ kiṁ maññatha, bhikkhave, api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti?
Then the Blessed One addressed the bhikkhus: “What do you think, has this bhikkhu Ariṭṭha, formerly a vulture catcher, kindled even a flicker of understanding in this Dhamma and Vinaya?”
“Kiñhi siyā, bhante; no hetaṁ, bhante”ti. Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
“How could he have, venerable sir? No, indeed, venerable sir.” When this was said, Ariṭṭha, the bhikkhu who was formerly a vulture catcher, sat silent, dejected, with shoulders drooping and head down, reflecting, unable to respond.
Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. Idhāhaṁ bhikkhū paṭipucchissāmī”ti.
Then the Blessed One, knowing that Ariṭṭha, the bhikkhu who was formerly a vulture catcher, was silent, dejected, with shoulders drooping and head down, reflecting, and unable to respond, said to him: “You will be known, misguided man, by this own harmful view of yours. Herein, I will question the bhikkhus.”
Atha kho bhagavā bhikkhū āmantesi: “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti?
Then the Blessed One addressed the bhikkhus: “Do you also understand the Dhamma taught by me in such a way that this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, with his own wrong grasp, misrepresents me, harms himself, and produces much demerit?”
“No hetaṁ, bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.
“No, venerable sir. Indeed, in many ways, obstructive things have been declared by the Blessed One to be obstructive; and they are capable of obstructing one who engages in them. Sensual pleasures are declared by the Blessed One to provide little gratification, with much suffering and despair, and with a still greater drawback. Sensual pleasures are declared by the Blessed One to be like a skeleton, ․․․ like a snake’s head, with much suffering and despair, and with a still greater drawback.”
“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya.
“Good, good, it is good that you understand the Dhamma taught by me in this way. Indeed, in many ways, I have declared obstructive things to be obstructive, and they are capable of obstructing one who engages in them.
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati.
Sensual pleasures are declared by me to provide little gratification, with much suffering and despair, and with a still greater drawback. Sensual pleasures are declared by me to be like a skeleton, ․․․ like a snake’s head, with much suffering and despair, and with a still greater drawback. Yet, this Ariṭṭha, the bhikkhu who was formerly a vulture catcher, with his own wrong grasp, misrepresents me, harms himself, and produces much demerit. This will lead to his harm and suffering for a long time. That one can engage in sensual pleasures without sensual desires, without perceptions of sensual desire, without thoughts of sensual desire—that is impossible.
Simile of a Water Snake
Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Duggahitattā, bhikkhave, dhammānaṁ.
Here, some misguided people thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and questions-and-answers. Having thoroughly learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their harm and suffering for a long time. What is the reason for this? It is because of their wrong grasp of the teachings.
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. So passeyya mahantaṁ alagaddaṁ. Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Taṁ kissa hetu? Duggahitattā, bhikkhave, alagaddassa.
Just as a man desiring a water snake, seeking a water snake, searching for a water snake, would see a large water snake. He would grasp it either by its coils or its tail. Then that water snake would turn back and bite his hand, his arm, or some other part of his body. Because of that, he would either die or experience death-like suffering. What is the reason for that? It is because of the wrong grasp of the water snake.
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Taṁ kissa hetu? Duggahitattā, bhikkhave, dhammānaṁ.
In the same way, some misguided people thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and questions-and-answers. Having thoroughly learned the Dhamma, they do not examine the meaning of those teachings with wisdom. Not examining the meaning with wisdom, they do not gain a reflective acceptance of them. They learn the Dhamma only for the sake of criticizing others and for winning in debates. They do not experience the purpose for which they learn the Dhamma. Those teachings, wrongly grasped, lead to their harm and suffering for a long time. What is the reason for this? It is because of their wrong grasp of the teachings.
Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti. Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Suggahitattā bhikkhave dhammānaṁ.
However, some noble sons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and questions-and-answers. Having thoroughly learned the Dhamma, they examine the meaning of those teachings with wisdom. Examining the meaning with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticizing others and for winning in debates. They experience the purpose for which they learn the Dhamma. Those teachings, rightly grasped, lead to their welfare and happiness for a long time. What is the reason for that? It is because of their right grasp of the teachings.
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. So passeyya mahantaṁ alagaddaṁ. Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya. Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. Taṁ kissa hetu? Suggahitattā, bhikkhave, alagaddassa.
Just as a man desiring a water snake, seeking a water snake, searching for a water snake, would see a large water snake. He would firmly pin it down with a cleft stick. Having firmly pinned it down with a cleft stick, he would grasp it firmly by the neck. Although that water snake might coil around his hand, his arm, or some other part of his body, he would not die or experience death-like suffering because of that. What is the reason for that? It is because of the right grasp of the water snake.
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti. Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. Taṁ kissa hetu? Suggahitattā, bhikkhave, dhammānaṁ.
In the same way, some noble sons thoroughly learn the Dhamma — discourses, mixed prose and verse, expositions, verses, inspired utterances, sayings, birth stories, marvelous accounts, and questions-and-answers. Having thoroughly learned the Dhamma, they examine the meaning of those teachings with wisdom. Examining the meaning with wisdom, they gain a reflective acceptance of them. They do not learn the Dhamma for the sake of criticizing others and for winning in debates. They experience the purpose for which they learn the Dhamma. Those teachings, rightly grasped, lead to their welfare and happiness for a long time. What is the reason for that? It is because of their right grasp of the teachings.
Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū.
Therefore, if you understand the meaning of what I have spoken, you should remember it accordingly. And if you do not understand the meaning of what I have spoken, you should ask me about it, or those other experienced bhikkhus.
Simile of a Raft
Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. Taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti.
I will teach you the Dhamma by means of a simile of a raft, for the purpose of crossing over, not for the purpose of holding onto. Listen to this and pay close attention; I will speak.
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Tassa evamassa: ‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti.
“Just as a man traveling on a long journey would see a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there would be no boat or bridge for him to cross to the far shore. It would occur to him: ‘This is indeed a great expanse of water, with a near shore that is dangerous and fearful, and a far shore that is safe and free from fear; but there is no boat or bridge to cross to the far shore. What if I were to gather grass, sticks, branches, and leaves, tie them together into a raft, and relying on that raft, with hands and feet, strive to safely cross to the far shore?’ Then, that man, having gathered grass, sticks, branches, and leaves, tied them together into a raft, and relying on that raft, with hands and feet, striving, would safely cross to the far shore. For that man, having crossed over and reached the far shore, it would occur to him: ‘This raft has been very beneficial to me; relying on this raft, with hands and feet, striving, I have safely crossed to the far shore. What if I were to carry this raft on my head or on my shoulder and go wherever I wish?’
Taṁ kiṁ maññatha, bhikkhave, api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti?
What do you think, would that man be acting properly by doing so with that raft?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: ‘bahukāro kho me ayaṁ kullo; imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa.
“And how would that man be acting properly with that raft? Here, for that man, having crossed over and reached the far shore, it would occur to him: ‘This raft has been very beneficial to me; relying on this raft, with hands and feet, striving, I have safely crossed to the far shore. What if I were to set this raft on the land or sink it in the water and then go wherever I wish?’ By acting thus, that man would be acting properly with that raft.
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā.
In the same way, the Dhamma taught by me is similar to a raft, for the purpose of crossing over, not for the purpose of holding onto. When you understand the Dhamma taught by me as similar to a raft, even the teachings should be let go of, how much more so that which is contrary to the teachings.
Standpoints for Views
Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Katamāni cha? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati.
There are these six standpoints for views. What six? Here, an uninstructed ordinary person, who has no regard for the Noble Ones and is unskilled and untrained in the Dhamma of the Noble Ones; who has no regard for persons of integrity, and is unskilled and untrained in the Dhamma of persons of integrity—perceives form as ‘This is mine, this I am, this is my self’; perceives feeling as ‘This is mine, this I am, this is my self’; perceives perception as ‘This is mine, this I am, this is my self’; perceives intentional constructs as ‘This is mine, this I am, this is my self’; and whatever is seen, heard, sensed, cognized, attained, sought after, and pondered over by the mind, he perceives it as ‘This is mine, this I am, this is my self’; and he perceives the view: ‘This world is the self, after death I shall be permanent, enduring, eternal, not subject to change; I shall endure as long as eternity,’ he perceives it as ‘This is mine, this I am, this is my self.’
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; yampi taṁ diṭṭhiṭṭhānaṁ— so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti— tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati.
But the learned disciple of the Noble Ones, who has regard for the Noble Ones and is skilled and trained in the Dhamma of the Noble Ones; who has regard for persons of integrity and is skilled and trained in the Dhamma of persons of integrity—perceives form as ‘This is not mine, this I am not, this is not my self’; perceives feeling as ‘This is not mine, this I am not, this is not my self’; perceives perception as ‘This is not mine, this I am not, this is not my self’; perceives intentional constructs as ‘This is not mine, this I am not, this is not my self’; and whatever is seen, heard, sensed, cognized, attained, sought after, and pondered over by the mind, he perceives it as ‘This is not mine, this I am not, this is not my self’; and he perceives the view: ‘This world is the self, after death I shall be permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity,’ he perceives it as ‘This is not mine, this I am not, this is not my self.’
So evaṁ samanupassanto asati na paritassatī”ti.
Perceiving thus, he does not get perturbed by what is not present.
Perturbation
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: “siyā nu kho, bhante, bahiddhā asati paritassanā”ti?
When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, could there be perturbation about what is non-existent externally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha bhikkhu ekaccassa evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti.
“There could be, bhikkhu,” the Blessed One said. “Here, someone thinks thus: ‘Alas! I had it once, but I no longer have it. Alas! I want it, but I cannot obtain it.’ They grieve, lament, weep, beat their breast, and experience delusion. Thus, there is perturbation about what is non-existent externally.”
“Siyā pana, bhante, bahiddhā asati aparitassanā”ti?
“But, venerable sir, could there be non-perturbation about what is non-existent externally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha bhikkhu ekaccassa na evaṁ hoti: ‘ahu vata me, taṁ vata me natthi; siyā vata me, taṁ vatāhaṁ na labhāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti.
“There could be, bhikkhu,” the Blessed One said. “Here, someone does not think thus: ‘Alas! I had it once, but I no longer have it. Alas! I want it, but I cannot obtain it.’ They do not grieve, do not lament, do not weep, do not beat their breast, and they do not experience delusion. Thus, there is non-perturbation about what is non-existent externally.”
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti?
“Venerable sir, could there be perturbation about what is non-existent internally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti.
“There could be, bhikkhu,” the Blessed One said. “Here, someone thinks thus: ‘This world is the self, I shall be after death, permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.’ They hear a Tathāgata or a disciple of a Tathāgata teaching for the eradication of all grounds for views, standpoints for views, obsession with views, adherences and underlying tendencies, for the stilling of all intentional constructs, for the relinquishing of all acquisitions, for the wearing away of craving, for dispassion, for cessation, for Nibbāna. It occurs to them: ‘I shall be annihilated, I shall be destroyed, I shall not exist anymore.’ They grieve, lament, weep, beat their breast, and experience delusion. Thus, there is perturbation about what is non-existent internally.”
“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti?
“But, venerable sir, could there be non-perturbation about what is non-existent internally?”
“Siyā, bhikkhū”ti bhagavā avoca. “Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. Tassa na evaṁ hoti: ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti.
“There could be, bhikkhu,” the Blessed One replied. “Here, someone does not think thus: ‘This world is the self, I shall be after death, permanent, everlasting, eternal, not subject to change; I shall endure as long as eternity.’ They hear a Tathāgata or a disciple of a Tathāgata teaching for the eradication of all grounds for views, standpoints for views, fixation with views, being possessed by views, dogmatic opinions and dormant dispositions, for the stilling of all intentional constructs, for the relinquishing of all acquisitions, for the wearing away of craving, for dispassion, for cessation, for Nibbāna. It does not occur to them: ‘I shall be annihilated, I shall be destroyed, I shall not exist anymore.’ They do not grieve, do not lament, do not weep, do not beat their breast, and do not experience delusion. Thus, there is non-perturbation about what is non-existent internally.
Acquire a Permanent Possession
Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti?
You may well acquire that possession which is permanent, enduring, eternal, of an unchanging nature, and will endure as long as eternity. Do you see any possession that is permanent, enduring, eternal, of an unchanging nature, and will endure as long as eternity?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya.
“Good. I, too, do not see any possession that is permanent, enduring, eternal, of an unchanging nature, and will endure as long as eternity.
A Doctrine of Self
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
You may well cling to a doctrine of self that would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who clings to it. Do you see any such doctrine of self that would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who clings to it?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
“Good. I, too, do not see any doctrine of self that would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who clings to it.
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
You may well take as a support that view which would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who takes it as a support. Do you see any such view that would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who takes it as a support?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Sādhu, bhikkhave. Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.
“Good. I, too, do not see any view that would not give rise to sorrow, lamentation, pain, displeasure, and despair in one who takes it as a support.
Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti?
Or, there being a self, would there be for me what belongs to a self?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti?
“Or, there being what belongs to self, would there be for me a self?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti— nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
“And since a self and what belongs to a self are not found to exist in truth and reality, then this standpoint for views, namely: ‘This world is the self; after death I shall be permanent, enduring, eternal, not subject to change; I shall endure as long as eternity,’ would it not be an utterly and completely misguided teaching?”
“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti.
“How could it not be, venerable sir? Indeed, venerable sir, it is an utterly and completely misguided teaching.”
“Taṁ kiṁ maññatha, bhikkhave, rūpaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, is form permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti?
“And that which is impermanent, unsatisfactory, and subject to change—is it fitting to regard that as: ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kiṁ maññatha, bhikkhave, vedanā …pe… saññā … saṅkhārā … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti?
“What do you think, are feeling, perception, intentional constructs, and consciousness permanent or impermanent?”
“Aniccaṁ, bhante”.
“Impermanent, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?
“And that which is impermanent—is it unsatisfactory or pleasant?”
“Dukkhaṁ, bhante”.
“Unsatisfactory, venerable sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ— etaṁ mama, esohamasmi, eso me attā”ti?
“But is it fitting to regard what is impermanent, unsatisfactory, and subject to change as ‘This is mine, this I am, this is my self’?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Yā kāci vedanā …pe… yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ.
“Therefore, any kind of form whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all form should be seen as it really is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’ Any kind of feeling, any kind of perception, any kind of intentional constructs, any kind of consciousness whatsoever, whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near, all consciousness should be seen as it really is with proper wisdom thus: ‘This is not mine, this I am not, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
Seeing thus, the learned disciple of the Noble Ones becomes disenchanted with form, disenchanted with feeling, disenchanted with perception, disenchanted with intentional constructs, disenchanted with consciousness. Through disenchantment, he becomes dispassionate. Through dispassion, he is liberated. When liberated, there is knowledge: ‘Liberated.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
The Arahant
Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi.
This bhikkhu is called one who has lifted the obstacle, who has filled the trench, one who has pulled out the gate pillar, who is unobstructed, a noble one who has lowered the banner, dropped the burden, and is disentangled.
Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti.
And how, does a bhikkhu lift the obstacle? Here, a bhikkhu’s ignorance is abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Thus, a bhikkhu lifts the obstacle.
Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti.
And how, does a bhikkhu fill the trench? Here, a bhikkhu’s cycle of rebirths leading to repeated births is abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Thus, a bhikkhu fills the trench.
Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti.
And how, does a bhikkhu pull out the gate pillar? Here, a bhikkhu’s craving is abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Thus, a bhikkhu pulls out the gate pillar.
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti.
And how, does a bhikkhu become unobstructed? Here, a bhikkhu’s five lower fetters are abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Thus, a bhikkhu becomes unobstructed.
Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti.
And how, does a bhikkhu become a noble one who has lowered the banner, dropped the burden, and is disentangled? Here, a bhikkhu’s conceit ‘I am’ is abandoned, cut off at the root, made like a palm stump, utterly obliterated, and rendered incapable of arising in the future. Thus, a bhikkhu becomes a noble one who has lowered the banner, dropped the burden, and is disentangled.
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. Taṁ kissa hetu? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi.
When the gods with Indra, with Brahmā and with Pajāpati seek a bhikkhu who is thus liberated in mind, they do not find [anything of which they could say]: ‘The consciousness of the Tathāgata is supported by this.’ And why is that? I declare that the Tathāgata is untraceable in the present.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti.
Thus, some ascetics and brahmins falsely, baselessly, and wrongly accuse me, saying: ‘The ascetic Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.’ Yet, as I do not say, as I do not declare, those ascetics and brahmins falsely, baselessly, and wrongly accuse me, saying: ‘The ascetic Gotama is a proponent of annihilation, he teaches the destruction, the eradication, the non-existence of a being.’
Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi.
Formerly and now, I declare only suffering and the cessation of suffering. If others abuse, revile, provoke, and harass the Tathāgata, there is no anger, no resentment, and no displeasure in the Tathāgata’s mind.
Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti.
If others honor, respect, revere, and venerate the Tathāgata, there is no joy, no gladness, and no elation in the Tathāgata’s mind. If others honor, respect, revere, and venerate the Tathāgata, the Tathāgata thinks: ‘It is toward that which was previously completely comprehended that such acts of homage are performed.’
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: ‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti.
Therefore, if others abuse, revile, provoke, and harass you, you should not harbor anger, resentment, or displeasure in your minds. Therefore, if others honor, respect, revere, and venerate you, you should not harbor joy, gladness, or elation in your minds. Therefore, if others honor, respect, revere, and venerate you, you should think: ‘It is toward that which was previously completely comprehended that such acts of homage are performed.’
Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Therefore, abandon what is not yours; when you have abandoned it, it will lead to your welfare and happiness for a long time.
Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
And what, is not yours? Form, is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time.
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
Feeling is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time. Perception is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time. Intentional constructs are not yours, abandon them; having abandoned them, they will lead to your welfare and happiness for a long time. Consciousness is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time.
Taṁ kiṁ maññatha, bhikkhave, yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. Api nu tumhākaṁ evamassa: ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti?
What do you think, if someone were to carry away the grass, sticks, branches, and leaves here in Jeta’s Grove, or burn them, or do with them as they wish? Would it occur to you: ‘They are carrying us away, burning us, or doing with us as they wish’?
“No hetaṁ, bhante”. “Taṁ kissa hetu”? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti.
“No, venerable sir.” “And why is that?” “Because, venerable sir, it is not self, nor what belongs to self.”
“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Kiñca, bhikkhave, na tumhākaṁ? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave …pe… saññā, bhikkhave … saṅkhārā, bhikkhave …pe… viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati.
“In the same way, abandon what is not yours; having abandoned it, it will lead to your welfare and happiness for a long time. And what is not yours? Form is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time. Feeling ․․․ Perception ․․․ Intentional constructs ․․․ Consciousness is not yours, abandon it; having abandoned it, it will lead to your welfare and happiness for a long time.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, there are those bhikkhus who are Arahants, whose taints have worn away, who have fulfilled the spiritual life, who have done what had to be done, having put down the burden, having achieved the highest goal, having exhausted the fetters of existence, having been liberated through complete comprehension; there is no cycle for them to describe.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, for those bhikkhus who have abandoned the five lower fetters, all of them are spontaneously reborn, there they will attain final Nibbāna, not liable to return from that world.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, for those bhikkhus who have abandoned the three fetters, with passion, aversion, and delusion attenuated, all of them are once-returners, returning once more to this world, they will make an end of suffering.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, for those bhikkhus who have abandoned the three fetters, all of them are stream-enterers, not liable to fall into a lower state, fixed in their destiny, bound for full awakening.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, there are those bhikkhus who are followers of the Dhamma and followers of faith, all of them are bound for full awakening.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti.
The Dhamma well proclaimed by me thus is clear, open, evident, and free of patchwork. In the Dhamma well proclaimed by me thus, which is clear, open, evident, and free of patchwork, for those who have mere faith and love in me, all of them are bound for heaven.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.