Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ.
Thus have I heard—At one time, the Blessed One was dwelling at |Campā::name of a town in Aṅga [campā]| on the bank of the |Gaggara::name of a lotus pond near Campā; lit. gurgling [gaggarā]| lotus pond together with a large |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus.
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca:
Then Pessa, the elephant trainer’s son, and Kandaraka the wanderer approached the Blessed One. Having approached, Pessa the elephant trainer’s son paid homage to the Blessed One and sat down to one side. But Kandaraka the wanderer exchanged greetings with the Blessed One. Having exchanged courteous and polite conversation, he stood to one side. Standing to one side, Kandaraka the wanderer surveyed the Saṅgha of bhikkhus, who were completely silent, and said to the Blessed One:
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.
“It is wonderful, sir Gotama, it is marvelous, sir Gotama! How well the Saṅgha of bhikkhus has been guided by sir Gotama! Those Blessed Ones in the past who were Arahants, perfectly Awakened Ones, could at best have guided the Saṅgha of bhikkhus just as well as sir Gotama has guided the Saṅgha of bhikkhus today. And those Blessed Ones in the future who will be Arahants, perfectly Awakened Ones, will at best guide the Saṅgha of bhikkhus just as well as sir Gotama has guided the Saṅgha of bhikkhus today.”
“Evametaṁ, kandaraka, evametaṁ, kandaraka. Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ— seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.
“So it is, Kandaraka! So it is, Kandaraka! Those Blessed Ones in the past who were Arahants, perfectly Awakened Ones, could at best have guided the Saṅgha of bhikkhus just as well as I have guided the Saṅgha of bhikkhus today. And those Blessed Ones in the future who will be Arahants, perfectly Awakened Ones, will at best guide the Saṅgha of bhikkhus just as well as I have guided the Saṅgha of bhikkhus today.
Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. Katamesu catūsu?
For in this Saṅgha of bhikkhus, Kandaraka, there are bhikkhus who are arahants |whose taints have worn away::who is awakened through the complete exhaustion of the taints of sensuality, becoming, and ignorance; an epithet for an Arahant [khīṇāsava]|, who have fulfilled the spiritual life, who have done what had to be done, who have put down the burden, who have achieved the highest goal, |who have exhausted the fetter of existence::who has worn away the bonds of continued conditional existence, i.e. the karmically conditioned mode of being that leads to future rebirth [parikkhīṇabhavasaṃyojana]|, and |who are freed through complete comprehension::who are liberated by perfect understanding, epithet of an Arahant [sammadaññāvimutta]|. And in this Saṅgha of bhikkhus, Kandaraka, there are bhikkhus who are |trainee::learner, one of the seven stages of a noble person before full awakening [sekha]|s, of unbroken virtue, of consistent conduct, |prudent::sensible and careful when making judgments and decisions, astute, discerning [nipaka]|, living skilfully; they dwell with minds firmly established in the four establishments of mindfulness. What four?
Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti.
Here, Kandaraka, a bhikkhu dwells observing the body in and of itself, |with continuous effort::ardent, zealous, with energy, with application; lit. burning [ātāpī]|, clearly aware and with excellent recollection, having removed |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| with regard to the world; he dwells observing the |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]| in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; he dwells observing the |mind::mindset, disposition; the affective state of awareness experiencing the present moment [citta]| in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; he dwells observing the |mental qualities::characteristics, traits, and tendencies of the mind, shaped by repeated actions and sustained attention, guided by particular ways of understanding; they may be wholesome or unwholesome, bright or dark [dhammā]| in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world.”
Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca:
When this was said, Pessa the elephant trainer’s son said to the Blessed One:
“acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ.
It is wonderful, venerable sir, it is marvelous, venerable sir, how well these four establishments of mindfulness have been declared by the Blessed One for the purification of beings, for the overcoming of sorrow and lamentation, for the passing away of discomfort and distress, for the achievement of the method, for the personal realization of Nibbāna! For even we, venerable sir, white-clothed laypersons, from time to time dwell with minds firmly established in these four establishments of mindfulness. Here, venerable sir, we dwell observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; we dwell observing the felt experience in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; we dwell observing the mind in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; we dwell observing the mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world.
Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. Gahanañhetaṁ, bhante, yadidaṁ manussā; uttānakañhetaṁ, bhante, yadidaṁ pasavo. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. Gahanañhetaṁ, bhante, yadidaṁ manussā; uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti.
“It is wonderful, venerable sir, it is marvelous, venerable sir, how the Blessed One knows the welfare and harm of beings living in this human tangle, this human corruption, this human deceit! For humans, venerable sir, are a tangle; but animals are open and straightforward. For, venerable sir, I am able to train a tamable elephant. In the time it takes to make a trip back and forth around Campā, it will reveal all its tricks, frauds, crooked ways, and deceitful maneuvers. But our bondservants, messengers, or workers behave one way by body, another way by speech, while their mind is yet another way. It is wonderful, venerable sir, it is marvelous, venerable sir, how the Blessed One knows the welfare and harm of beings living in this human tangle, this human corruption, this human deceit! For humans, venerable sir, are a tangle; but animals are open and straightforward.”
Four Kinds of Persons
“Evametaṁ, pessa, evametaṁ, pessa. Gahanañhetaṁ, pessa, yadidaṁ manussā; uttānakañhetaṁ, pessa, yadidaṁ pasavo. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
“So it is, Pessa! So it is, Pessa! For humans are a tangle, while animals are open and straightforward. Pessa, there are these four kinds of persons existing and found in the world. What four?
Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto;
“Here, Pessa, a certain person torments himself, being devoted to the practice of torturing oneself.
idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto;
Here a certain person torments others, being devoted to the practice of torturing others.
idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto;
Here a certain person torments himself and torments others, being devoted to the practice of torturing oneself and others.
idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
Here a certain person neither torments himself nor torments others, not being devoted to the practice of torturing oneself or others.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
Without tormenting oneself or others, in this very life he is |satiated::free from craving, desireless [nicchāta]|, |quenched::liberated from mental defilements [nibbuta]|, |become cool::calmed, liberated [sītibhūta]|, |experiencing ease::feeling comfort [sukhappaṭisaṃvedī]|, and abides with a purified mind like the |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|.
Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
Of these four persons, Pessa, which one pleases your mind?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati— ayameva me puggalo cittaṁ ārādhetī”ti.
“Venerable sir, the person who torments himself, devoted to the practice of torturing oneself, does not please my mind. The person who torments others, devoted to the practice of torturing others, does not please my mind. The person who torments himself and torments others, devoted to the practice of torturing oneself and others, does not please my mind. But the person who neither torments himself nor others, who in this very life is satiated, quenched, become cool, experiences ease, and abides with a purified mind like the Brahmā—this person alone pleases my mind.”
“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti?
“Why, Pessa, do those first three persons not please your mind?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti— iminā me ayaṁ puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti— iminā me ayaṁ puggalo cittaṁ ārādheti. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.
“Venerable sir, the person who torments himself tortures and burns himself even though he desires happiness and recoils from pain—that is why this person does not please my mind. The person who torments others tortures and burns others even though they desire happiness and recoil from pain—that is why this person does not please my mind. The person who torments both himself and others tortures and burns both himself and others even though they desire happiness and recoil from pain—that is why this person does not please my mind. But the person who neither torments himself nor others does not torture or burn either himself or others, who both desire happiness and recoil from pain—that is why this person pleases my mind. And now, venerable sir, we must depart; we are busy and have much to do.”
“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
“You may proceed, Pessa, whenever you think it is time.” Then Pessa the elephant trainer’s son, having delighted in and approved of the Blessed One’s words, rose from his seat, paid homage to the Blessed One, circumambulated him with his right side toward him, and departed.
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: “paṇḍito, bhikkhave, pesso hatthārohaputto; mahāpañño, bhikkhave, pesso hatthārohaputto. Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti.
Not long after Pessa the elephant trainer’s son had left, the Blessed One addressed the bhikkhus: “|Bhikkhus,::::| Pessa the elephant trainer’s son is wise; Pessa the elephant trainer’s son possesses great wisdom. If Pessa the elephant trainer’s son had sat for a moment longer until I could have explained these four persons in detail, he would have gained great benefit. Even so, Pessa has already departed with great benefit.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo, yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti.
“Now is the time, Blessed One! Now is the time, Accomplished One, for the Blessed One to explain these four persons in detail. Having heard it from the Blessed One, the bhikkhus will remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then listen to this|, bhikkhus,::::| and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said this:
One Who Torments Himself
“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.
Here, |bhikkhus,::::| someone becomes a naked ascetic, rejects social norms, licks their hands clean, does not respond when called, does not stop when asked, does not accept food brought or food specially made, and does not consent to an invitation for a meal. He receives nothing from a pot, from a bowl, inside a doorway, near a stick, near a club, from two eating together, from a pregnant woman, from a nursing woman, from a woman in the midst of men, from where food is advertised to be distributed, from where a dog is waiting, or from where flies are buzzing. He does not eat fish or meat, does not drink alcohol, fermented liquor, or sour gruel. He keeps to one house, to one morsel; he keeps to two houses, to two morsels ... he keeps to seven houses, to seven morsels. He sustains himself on one saucerful, or two saucerfuls ... up to seven saucerfuls a day. He takes food once a day, once every two days ... up to once every seven days; thus even up to once every fortnight, he dwells pursuing the practice of taking food at stated intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī.
He subsists on raw greens, or on wild millet, or on wild red rice, or on bark parings, or on water plants and slime, or on rice husk powder, or on rice water and pot scum, or on ground sesame, or on grass, or on cow dung. He sustains himself on forest roots and fruits, and eats only naturally occurring fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto.
He wears garments made of hemp, hemp-mixed cloth, shrouds, refuse rags, tree bark, antelope hides, strips of antelope hide, woven kusa grass, bark fiber, strips of wood, human hair blankets, horsehair blankets, or owl feathers. He plucks out his hair and beard, devoted to the practice of plucking them out. He remains continuously standing, rejecting seats. He practices squatting as an ascetic discipline, remaining devoted to the squatting posture. He sleeps on a bed of thorns. He bathes three times daily, engaging in ritual bathing. Thus, in various ways, he dwells devoted to the practice of torturing and mortifying the body. This is called|, bhikkhus,::::| the person who torments himself, being devoted to the practice of torturing oneself.
One Who Torments Others
Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto.
And what|, bhikkhus,::::| is the person who torments others, being devoted to the practice of torturing others? Here, |bhikkhus,::::| a person is a butcher of sheep, a butcher of pigs, a fowler, a deer hunter, a savage huntsman, a fisherman, a thief, an executioner, a slaughterer of cattle, a jailer, or anyone else who engages in cruel trades. This is called|, bhikkhus,::::| the person who torments others, being devoted to the practice of torturing others.
One Who Torments Himself and Others
Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
And what|, bhikkhus,::::| is the person who torments himself and torments others, being devoted to the practice of torturing oneself and others? Here, |bhikkhus,::::| a person is an anointed noble king or a wealthy high-status brahmin. Having built a new sacrificial hall east of the city, shaved his hair and beard, put on a rough hide, and anointed his body with ghee and oil, scratching his back with a deer horn, he enters the new sacrificial hall together with his chief queen and his royal brahmin chaplain. There he sleeps on the bare ground smeared with dung. The king lives on the milk from one teat of a cow that has a calf of like color, the chief queen lives on the second teat, the royal chaplain on the third, the fourth is poured as an offering into the fire, and the calf lives on what remains. He says: ‘Let this many bulls be slaughtered for the sacrifice! Let this many bullocks be slaughtered for the sacrifice! Let this many heifers be slaughtered for the sacrifice! Let this many goats be slaughtered for the sacrifice! Let this many rams be slaughtered for the sacrifice! Let this many horses be slaughtered for the sacrifice! Let this many trees be felled for the sacrificial posts! Let this much grass be mowed for the sacrificial ground!’ And his bondservants, messengers, and workers carry out the preparations weeping with tear-stained faces, driven by the fear of punishment and beatings. This is called|, bhikkhus,::::| the person who torments himself and torments others, being devoted to the practice of torturing oneself and others.
One Who Neither Torments Himself Nor Others
Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
And what|, bhikkhus,::::| is the person who neither torments himself nor torments others, not being devoted to the practice of torturing oneself or others, who without tormenting oneself or others, in this very life is satiated, quenched, become cool, experiencing ease, and abides with a purified mind like the Brahmā?
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
Here, |bhikkhus,::::| a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [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 declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| that is entirely perfect and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā, kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into homelessness.’ Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
Having thus gone forth, he undertakes the bhikkhu’s training and way of life. Having abandoned the killing of living beings, he abstains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings. Having abandoned the taking of what is not given, he abstains from taking what is not given. Taking only what is given, expecting only what is given, by not stealing, he dwells in purity. Having abandoned unchastity, he observes celibacy, living apart, and abstains from sexual activity, the common person’s practice. Having abandoned false speech, he abstains from lying. He is truthful, adheres to truth, trustworthy, dependable, and does not deceive the world. Having abandoned divisive speech, he abstains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together. Having abandoned harsh speech, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many. Having abandoned frivolous chatter, he abstains from frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the |Vinaya::code of monastic discipline rules, training [vinaya]|. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti,
ekabhattiko hoti rattūparato virato vikālabhojanā;
naccagītavāditavisūkadassanā paṭivirato hoti;
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti;
uccāsayanamahāsayanā paṭivirato hoti;
jātarūparajatapaṭiggahaṇā paṭivirato hoti;
āmakadhaññapaṭiggahaṇā paṭivirato hoti;
āmakamaṁsapaṭiggahaṇā paṭivirato hoti;
itthikumārikapaṭiggahaṇā paṭivirato hoti;
dāsidāsapaṭiggahaṇā paṭivirato hoti;
ajeḷakapaṭiggahaṇā paṭivirato hoti;
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti;
hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti;
khettavatthupaṭiggahaṇā paṭivirato hoti;
dūteyyapahiṇagamanānuyogā paṭivirato hoti;
kayavikkayā paṭivirato hoti;
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti;
ukkoṭanavañcananikatisāciyogā paṭivirato hoti;
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
He abstains from injuring seeds and plants;
he practices eating only one meal a day, |abstains from eating at night::stopped the evening meal [rattūparata]|, and abstains from |untimely eating::eating outside the proper time, typically observed from afternoon until dawn [vikālabhojana]|;
he abstains from dancing, singing, music, and watching shows;
as well as from wearing garlands, fragrances, makeup, and beautifying the body with ornaments;
he abandons high and luxurious beds;
he abstains from accepting gold and silver;
he abstains from accepting uncooked grain;
he abstains from accepting raw meat;
he abstains from accepting women or young girls;
he abstains from accepting female and male servants;
he abstains from accepting goats and sheep;
he abstains from accepting chickens and pigs;
he abstains from accepting elephants, cows, horses, and mares;
he abstains from accepting fields and plots of land;
he abstains from running errands or acting as a messenger;
he abstains from trading;
he abstains from using false scales, false weights and false measures;
he abstains from bribing, defrauding, counterfeiting and dishonest dealing;
he abstains from cutting, killing, tying, highway robbery, stealing and armed robbery.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
He is content with robes to cover the body and |alms food::::almsfood| to sustain the belly. Wherever he goes, he goes with what he has. Just as a bird flies wherever it goes with its wings as its only burden, so too the bhikkhu is content with robes to cover the body and |alms food::::almsfood| to sustain the belly. Wherever he goes, he goes with what he has. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences blameless happiness within.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
Having seen a |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]| with the eye, he does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. For if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|. Therefore, he practices restraint in this regard, guards the eye faculty, and attains the restraint of the eye faculty. Having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear, having smelled an |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]| with the nose, having tasted a |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]| with the tongue, having touched a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body, or having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by its details. For if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in; therefore, he practices restraint in this regard, he guards the mind faculty, and he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the sense faculties, he personally experiences |untainted happiness::undiluted ease [abyāsekasukha]| within.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
He is one who acts with |clear awareness::attentiveness, clear and full comprehension [sampajañña]| when going forward and returning; who acts with clear awareness when looking ahead and looking away; who acts with clear awareness when flexing and extending his limbs; who acts with clear awareness in wearing his robes and carrying his outer robe and bowl; who acts with clear awareness when eating, drinking, consuming food, and tasting; who acts with clear awareness when defecating and urinating; who acts with clear awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
Endowed with this noble aggregate of virtue, endowed with this noble aggregate of |contentment::satisfaction [santuṭṭhi]|, endowed with this noble aggregate of restraint of the senses, endowed with this noble aggregate of |radical comprehension::complete comprehension of the arising, persisting, and fading away of phenomena, structural comprehension, discerning mindfulness [satisampajañña]|, he dwells in 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.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti, byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
After the meal, having returned from alms round, a bhikkhu sits down cross-legged, keeping his body upright, establishing mindfulness |as his primary focal point::as first priority, directed towards the meditation object; lit. around the front [parimukhaṁ]|. He gives up |craving::greediness, wanting, yearning [abhijjhā]| for the world, purifying his mind of craving; gives up |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 dwells with a mind free from ill will, with sympathy for the welfare of all living beings, purifying his mind of |ill will and hatred::enmity and aversion [byāpādapadosa]|. He gives up |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, and dwells free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, |mindful::having active presence of mind and lucid retention; remaining naturally anchored and attentive without losing one’s bearings [sata]| and |clearly aware::with attentiveness, with clear and full comprehension, intentional, deliberate, purposeful [sampajāna]|, purifying his mind of dullness and drowsiness. He gives up |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, and dwells unagitated, with an inwardly peaceful mind, purifying his mind of restlessness and worry. He gives up |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the cessation of suffering [vicikiccha]|, and dwells having crossed beyond doubt, without doubt about wholesome states, purifying his mind from doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati;
Having abandoned these five hindrances, imperfections of the mind that weaken wisdom, entirely secluded from sensual pleasures, secluded from |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells 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 imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|.
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati;
Further, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is 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 |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati;
Further, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, he dwells |equanimous::mental poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells 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 viharati.
With the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of |mindfulness::active presence of mind and lucid retention, recollection, keeping in mind [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, 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 anussarati.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of recollecting past lives. He recollects his 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 he recollects his manifold past lives with their aspects and particulars.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘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 passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands 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 breaking up 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 breaking up of the body, after death, have arisen in a good destination, a heavenly world.” Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the ending of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|. He understands as it actually is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he understands as it actually is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he understands as it actually is, ‘This is the |cessation of suffering::end of suffering, cessation of distress [dukkhanirodha]|,’ he understands as it actually is, ‘This is the |way of practice leading to the cessation 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 pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
He understands as it actually is, ‘These are the taints,’ he understands as it actually is, ‘This is the arising of taints,’ he understands as it actually is, ‘This is the end of taints,’ he understands as it actually is, ‘This is the way of practice leading to the end of taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the 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.’
Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
This is called|, bhikkhus,::::| the person who neither torments himself nor is devoted to the practice of torturing oneself, nor torments others nor is devoted to the practice of torturing others—who, without tormenting oneself or others, in this very life is satiated, quenched, become cool, experiencing ease, and abides with a purified mind like the Brahmā.”
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.