Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ āyasmā ānando sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme aciraparinibbute bhagavati. At one time Venerable Ānanda was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. It was not long after the Buddha had become fully extinguished.
Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati kenacideva karaṇīyena. Now at that time the brahmin student Subha, Todeyya’s son, was residing in Sāvatthī on some business. Atha kho subho māṇavo todeyyaputto aññataraṁ māṇavakaṁ āmantesi: Then he addressed a certain student, “ehi tvaṁ, māṇavaka, yena samaṇo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena samaṇaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: “Here, student, go to the ascetic Ānanda and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. ‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti. Evañca vadehi: And then say: ‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti. ‘Sir, please visit the student Subha, Todeyya’s son, at his home out of compassion.’”
“Evaṁ, bho”ti kho so māṇavako subhassa māṇavassa todeyyaputtassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. “Yes, sir,” replied the student, and did as he was asked. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so māṇavako āyasmantaṁ ānandaṁ etadavoca: “subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā’”ti.
Evaṁ vutte, āyasmā ānando taṁ māṇavakaṁ etadavoca: When he had spoken, Venerable Ānanda said to him, “akālo kho, māṇavaka. “It’s not the right time, student. Atthi me ajja bhesajjamattā pītā. I have drunk a dose of medicine today. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā”ti. But hopefully tomorrow I’ll get a chance to visit him.”
“Evaṁ, bho”ti kho so māṇavako āyasmato ānandassa paṭissutvā uṭṭhāyāsanā yena subho māṇavo todeyyaputto tenupasaṅkami; upasaṅkamitvā subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: “Yes, sir,” replied the student. He went back to Subha, and told him what had happened, adding, “avocumhā kho mayaṁ bhoto vacanena taṁ bhavantaṁ ānandaṁ: ‘subho māṇavo todeyyaputto bhavantaṁ ānandaṁ appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati, evañca vadeti: “sādhu kira bhavaṁ ānando yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkamatu anukampaṁ upādāyā”’ti. Evaṁ vutte, bho, samaṇo ānando maṁ etadavoca: ‘akālo kho, māṇavaka. Atthi me ajja bhesajjamattā pītā. Appevanāma svepi upasaṅkameyyāma kālañca samayañca upādāyā’ti. Ettāvatāpi kho, bho, katameva etaṁ, yato kho so bhavaṁ ānando okāsamakāsi svātanāyapi upasaṅkamanāyā”ti. “This much, sir, I managed to do. At least Master Ānanda will take the opportunity to visit tomorrow.”
Atha kho āyasmā ānando tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya cetakena bhikkhunā pacchāsamaṇena yena subhassa māṇavassa todeyyaputtassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho subho māṇavo todeyyaputto yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. Then when the night had passed, Ānanda robed up in the morning and, taking his bowl and robe, went with Venerable Cetaka as his second monk to Subha’s home, where he sat on the seat spread out. Then Subha went up to Ānanda, and exchanged pleasantries with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto āyasmantaṁ ānandaṁ etadavoca: When the amicable and cordial talk was over, he sat down to one side and said to Ānanda:
“bhavañhi ānando tassa bhoto gotamassa dīgharattaṁ upaṭṭhāko santikāvacaro samīpacārī. “Master Ānanda, you were Master Gotama’s attendant. You were close to him, living in his presence. Bhavametaṁ ānando jāneyya, yesaṁ so bhavaṁ gotamo dhammānaṁ vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. You ought to know what things Master Gotama praised, and in which he encouraged, settled, and grounded all these people. Katamesānaṁ kho, bho ānanda, dhammānaṁ so bhavaṁ gotamo vaṇṇavādī ahosi; kattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? What were those things?”
“Tiṇṇaṁ kho, māṇava, khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. “Student, the Buddha praised three aggregates, and that’s what he encouraged, settled, and grounded all these people in. Katamesaṁ tiṇṇaṁ? What three? Ariyassa sīlakkhandhassa, ariyassa samādhikkhandhassa, ariyassa paññākkhandhassa. The noble aggregate of virtue, the noble aggregate of composure, and the noble aggregate of understanding. Imesaṁ kho, māṇava, tiṇṇaṁ khandhānaṁ so bhagavā vaṇṇavādī ahosi; ettha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti. These are the three aggregates that the Buddha praised, and in which he encouraged, settled, and grounded all these people.”
1. Sīlakkhandha 1. The Aggregate of Virtue
“Katamo pana so, bho ānanda, ariyo sīlakkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? “But what was that aggregate of noble virtue that the Buddha praised?”
“Idha, māṇava, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. “Student, it’s when a Realized One arises in the world, an Arahant, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. Having for himself comprehended and experienced this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—he makes it known to others. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He teaches a Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a renunciate life that’s entirely complete and pure. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s son, or someone born in some good family. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. He gains faith in the Realized One So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflects: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā, ‘Household life is confined and dusty, but the life of one gone forth is wide open. nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. It’s not easy for someone living at home to lead the renunciate life utterly complete and pure, like a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 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. After some time, he gives up a large or small fortune and a large or small family circle. He shaves off hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness. So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, anumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo, sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho. Once he’s gone forth, he lives restrained by the code of conduct, endowed with proper beahvior and a suitable environment. Seeing danger in the slightest fault, he trains in the training rules. He acts skillfully by body and speech. He’s purified in livelihood and accomplished in virtue. He guards the sense doors, is endowed with recollection-and-awareness, and is content.
Kathañca, māṇava, bhikkhu sīlasampanno hoti? And how is the bhikkhu accomplished in virtue? *[Accomplished in Virtue](https://www.youtube.com/watch?v=eLRRaga5a2s) Idha, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. It’s when the bhikkhu gives up and abstains from killing living creatures, renouncing the rod and the sword. He’s scrupulous and kind, living compassionate for the welfare of all creatures and beings. Yampi, māṇava, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati;
idampissa hoti sīlasmiṁ. This pertains to his virtue.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by low lore, by wrong livelihood. seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā mūlabhesajjānaṁ anuppadānaṁ osadhīnaṁ paṭimokkho This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs. iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. He abstains from such low arts, such wrong livelihood. Yampi, māṇava, bhikkhu yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti, seyyathidaṁ—santikammaṁ paṇidhikammaṁ …pe… osadhīnaṁ paṭimokkho iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ. This pertains to his virtue.
Sa kho so, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. In the same way, a bhikkhu thus accomplished in virtue sees no danger in any quarter in regards to his virtuous restraint. Seyyathāpi, māṇava, rājā khattiyo muddhāvasitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter. evameva kho, māṇava, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. In the same way, a bhikkhu thus accomplished in virtue sees no danger in any quarter in regards to his virtuous restraint. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Possessed of this noble aggregate of virtue, he experiences a blameless comfort internally. Evaṁ kho, māṇava, bhikkhu sīlasampanno hoti. That’s how the bhikkhu is accomplished in virtue.
Ayaṁ kho so, māṇava, ariyo sīlakkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. This is that noble aggregate of virtue that the Buddha praised. Atthi cevettha uttarikaraṇīyan”ti. But there is still more to be done.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It’s incredible, Master Ānanda, it’s amazing, So cāyaṁ, bho ānanda, ariyo sīlakkhandho paripuṇṇo, no aparipuṇṇo. This noble aggregate of virtue is complete, not lacking anything! Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Such a complete, noble aggregate of virtue cannot be seen among the other ascetics and brahmins. Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ sīlakkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: Were other ascetics and brahmins to see such a complete, noble aggregate of virtue in themselves, they’d be pleased with just that much: ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ Atha ca pana bhavaṁ ānando evamāha: And yet you say: ‘atthi cevettha uttarikaraṇīyan’”ti. ‘But there is still more to be done.’
2. Samādhikkhandha 2. The Aggregate of Composure
“Katamo pana so, bho ānanda, ariyo samādhikkhandho, yassa so bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? But what, Master Ānanda, was that noble aggregate of composure that the Buddha praised?”
“Kathañca, māṇava, bhikkhu indriyesu guttadvāro hoti? “And how, student, does the bhikkhu guard the sense doors? *Note how sense restraint is placed within the aggregate of composure, not virtue. It also always follows the establishment of the precepts and of “seeing the danger in the slightest fault” in the Gradual Training. This is because sense restraint constitutes the first layer of curbing one’s mental choices of unwholesome nature, and what these even are will only become apparent if the bodily and verbal domain has been purified. [Restraining the Senses](https://www.hillsidehermitage.org/restraining-the-senses/) Idha, māṇava, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; When he sees a sight with the eye, he doesn’t grasp at signs and features of it yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the eye faculty and brings about the restraint of the eye faculty. Sotena saddaṁ sutvā …pe… When he hears a sound with the ear … ghānena gandhaṁ ghāyitvā … When he smells an odor with the nose … jivhāya rasaṁ sāyitvā … When he tastes a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā … When he touches a touch with the body … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; When he cognizes a phenomenon with the mental faculty, he doesn’t grasp at signs and features of it yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ; tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. on account of which—due to abiding with the mental faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on him. He practices to restrain that; he guards the mental faculty and brings about the restraint of the mental faculty. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Possessed of this noble sense restraint, he experiences an unsullied comfort internally. *Successful sense restraint already gives a taste of the joy of _samādhi_. It’s not about getting locked into a state of blissful hypnosis, but about being free from the burden of lust and dissatisfaction even as sense objects still arise. Evaṁ kho, māṇava, bhikkhu indriyesu guttadvāro hoti. That’s how a bhikkhu guards the sense doors.
Kathañca, māṇava, bhikkhu satisampajaññena samannāgato hoti? And how is the bhikkhu possessed of recollection-and-awareness? Idha, māṇava, bhikkhu 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. It’s when the bhikkhu acts with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent. *i.e., with awareness of the defilements that could potentially become the motivators of any action whatsoever, as opposed to awareness of the soles of the feet touching the floor or similar. Evaṁ kho, māṇava, bhikkhu satisampajaññena samannāgato hoti. That’s how the bhikkhu is possessed of recollection-and-awareness.
Kathañca, māṇava, bhikkhu santuṭṭho hoti? And how is the bhikkhu content? Idha, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. It’s when a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. Seyyathāpi, māṇava, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; He’s like a bird: wherever it flies, wings are its only burden. evameva kho, māṇava, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. In the same way, the bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever he goes, he sets out taking only these things. Evaṁ kho, māṇava, bhikkhu santuṭṭho hoti. That’s how the bhikkhu is content.
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato Possessed of noble aggregate of noble virtue, this noble sense restraint, this noble recollection-and-awareness, and this noble contentment, *Having fulfilled these prequisites. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. he frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, he returns from almsround, sits down cross-legged, sets his body straight, and establishes recollection at the fore.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati abhijjhāya cittaṁ parisodheti. Giving up longing in regard to the world, he abides with a mind rid of longing; he cleanses the mind of longing. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī byāpādapadosā cittaṁ parisodheti. Giving up ill will and hatred, he abides with a mind rid of ill will, compassionate for the welfare of all creatures and beings; he cleanses the mind of ill will and hatred. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Giving up indolence-and-lethargy, he abides with a mind rid of indolence-and-lethargy, perceiving light, recollected, and aware; he cleanses the mind of indolence-and-lethargy. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto uddhaccakukkuccā cittaṁ parisodheti. Giving up restlessness-and-anxiety, he abides without restlessness, his mind internally appeased; he cleanses the mind of restlessness-and-anxiety. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he abides having gone beyond doubt, not uncertain about beneficial qualities; he cleanses the mind of doubt.
Seyyathāpi, māṇava, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Tassa te kammantā samijjheyyuṁ. and his efforts proved successful. So yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. He would pay off the original loan and have enough left over to support his partner. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ. Tassa me te kammantā samijjhiṁsu. Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose a man was sick, suffering, and gravely ill. He’d lose his appetite and get physically weak. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. But after some time he’d recover from that illness, and regain his appetite and his strength. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā. Somhi etarahi tamhā ābādhā mutto bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso bandhanāgāre baddho assa. Suppose a man was imprisoned in a jail. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. But after some time he was released from jail, safe and sound, with no loss of wealth. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ. Somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a man was a bondservant. He would not be his own master, but indentured to another, unable to go where he wishes. So aparena samayena tamhā dāsabyā mucceyya, attādhīno aparādhīno bhujisso yenakāmaṅgamo. But after some time he’d be freed from servitude. He would be his own master, not indentured to another, an emancipated individual able to go where he wishes. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. Suppose there was a man with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. So aparena samayena taṁ kantāraṁ nitthareyya, sotthinā gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. But after some time he crossed over the desert safely, arriving within a village, a sanctuary free of peril. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. Somhi etarahi taṁ kantāraṁ nitthiṇṇo, sotthinā gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Evameva kho, māṇava, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati. In the same way, the bhikkhu regards these five hindrances that are not given up in him as a debt, a disease, a prison, slavery, and a desert crossing.
Seyyathāpi, māṇava, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ. But when these five hindrances are given up in him, the bhikkhu regards this as freedom from debt, good health, release from prison, emancipation, and a place of safety at last. Evameva kho bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Considering that the five hindrances have been given up in him, gladness is born. When he’s glad, joy is born. When the mind is joyous, the body becomes calm. When the body is calm, he feels comfort. When he’s comfortable, the mind becomes composed. *[“Abandoning the Hindrances” Playlist](https://www.youtube.com/watch?v=pn0vfYNxVEE&list=PLUPMn2PfEqIy1U5nMmpJuGdgRKkBDA5mX)
So vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, they abide having entered upon the first jhāna. *[On the nature of jhāna according to the Suttas.](https://www.reddit.com/r/HillsideHermitage/comments/1e2hztc/on_thinking_about_jh%C4%81na_by_ven_thanissaro/) So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the joy and comfort born of separation. There would be no part of his whole body that’s not pervaded with the joy and comfort born of separation. *[Pervading the Body of Jhāna](https://www.youtube.com/watch?v=6BMfJFWdt-E&pp=ygUbcGVydmFkaW5nIHRoZSBib2R5IG9mIGpoYW5h)
Seyyathāpi, māṇava, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Evameva kho, māṇava, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. In the same way, the bhikkhu tops up, suffuses, fills, and pervades his body with the joy and comfort born of separation. There would be no part of his whole body that’s not pervaded with the joy and comfort born of separation. Yampi, māṇava, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ. This pertains to his composure.
Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, a bhikkhu abides having entered upon the second jhāna. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the joy and comfort born of composure. There would be no part of his whole body that’s not pervaded with the joy and comfort born of composure.
Seyyathāpi, māṇava, udakarahado gambhīro ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammā dhāraṁ anupaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. It’s like a deep lake fed by spring water where there would be no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake would top up, suffuse, fill, and pervade the lake. There would be no part of the whole lake that’s not pervaded with cool water.
Evameva kho, māṇava, bhikkhu …pe… In the same way, the bhikkhu tops up, suffuses, fills, and pervades his body with the joy and comfort born of composure. There would be no part of his whole body that’s not pervaded with the joy and comfort born of composure. yampi, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ. This pertains to his composure.
Puna caparaṁ, māṇava, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading of joy, the bhikkhu abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the comfort devoid of joy. There would be no part of his whole body that’s not pervaded with the comfort devoid of joy.
Seyyathāpi, māṇava, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re topped up, suffused, filled, and pervaded with cool water. There would be no part of them that’s not pervaded with cool water.
Evameva kho, māṇava, bhikkhu …pe… In the same way, the bhikkhu tops up, suffuses, fills, and pervades his whole body with the comfort devoid of joy. There would be no part of his whole body that’s not pervaded with the comfort devoid of joy. yampi, māṇava, bhikkhu pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ. This pertains to his composure.
Puna caparaṁ, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, a bhikkhu abides having entered upon the fourth jhāna. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; He sits having pervaded his body with a pure, bright mind. nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. There’s no part of his whole body that’s not pervaded with a pure, bright mind.
Seyyathāpi, māṇava, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. It’s like a man sitting wrapped from head to foot with white cloth. There would be no part of his whole body that’s not spread over with white cloth.
Evameva kho, māṇava, bhikkhu …pe… In the same way, the bhikkhu sits having pervaded his body with a pure, bright mind. There would be no part of his whole body that’s not pervaded with a pure, bright mind. yampi, māṇava, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti; nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Idampissa hoti samādhismiṁ. This pertains to his composure.
Ayaṁ kho so, māṇava, ariyo samādhikkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. This is that noble aggregate of composure that the Buddha praised. Atthi cevettha uttarikaraṇīyan”ti. But there is still more to be done.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It’s incredible, Master Ānanda, it’s amazing! So cāyaṁ, bho ānanda, ariyo samādhikkhandho paripuṇṇo, no aparipuṇṇo. This noble spectrum of composure is complete, not lacking anything! Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Such a complete, noble aggregate of composure cannot be seen among the other ascetics and brahmins. Evaṁ paripuṇṇañca, bho ānanda, ariyaṁ samādhikkhandhaṁ ito bahiddhā aññe samaṇabrāhmaṇā attani samanupasseyyuṁ, te tāvatakeneva attamanā assu: Were other ascetics and brahmins to see such a complete, noble aggregate of composure in themselves, they’d be pleased with just that much: ‘alamettāvatā, katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttarikaraṇīyan’ti. ‘At this point it’s enough; at this point our work is done. We’ve reached the goal of our ascetic life. There is nothing more to be done.’ Atha ca pana bhavaṁ ānando evamāha: And yet you say: ‘atthi cevettha uttarikaraṇīyan’ti. ‘But there is still more to be done.’
3. Paññākkhandha 3. The Aggregate of Understanding
Katamo pana so, bho ānanda, ariyo paññākkhandho, yassa bho bhavaṁ gotamo vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesī”ti? But what, Master Ānanda, was that noble aggregate of understanding that the Buddha praised?”
“So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards knowledge-and-vision. So evaṁ pajānāti: He understands: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo; ‘This body of mine is material. It’s made up of the four great elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. And this consciousness of mine is dependent and tied to it.’
Seyyathāpi, māṇava, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Suppose there was a beryl gem that was beautiful, genuine, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it was strung with a thread of blue, yellow, red, white, or golden brown. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti. And a man with good eyesight were to take it in his hand and examine it: ‘This beryl gem is beautiful, genuine, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities. And it’s strung with a thread of blue, yellow, red, white, or golden brown.’
Evameva kho, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. In the same way, the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards knowledge-and-vision. So evaṁ pajānāti: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo. Idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti. Yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti. So evaṁ pajānāti …pe… ettha paṭibaddhanti. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the creation of a mind-made body. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. From this body he creates another body, material, mind-made, complete in all its various parts, not deficient in any faculty.
Seyyathāpi, māṇava, puriso muñjamhā īsikaṁ pavāheyya. Suppose a man was to draw a reed out from its sheath. Tassa evamassa: He’d think: ‘ayaṁ muñjo ayaṁ īsikā; añño muñjo aññā īsikā; muñjamhā tveva īsikā pavāḷhā’ti. ‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’ Seyyathā vā pana, māṇava, puriso asiṁ kosiyā pavāheyya. Or suppose a man was to draw a sword out from its scabbard. Tassa evamassa: He’d think: ‘ayaṁ asi, ayaṁ kosi; añño asi, aññā kosi; kosiyā tveva asi pavāḷho’ti. ‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’ Seyyathā vā pana, māṇava, puriso ahiṁ karaṇḍā uddhareyya. Or suppose a man was to draw a snake out from its slough. Tassa evamassa: He’d think: ‘ayaṁ ahi, ayaṁ karaṇḍo; añño ahi, añño karaṇḍo; karaṇḍā tveva ahi ubbhato’ti. ‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’
Evameva kho, māṇava, bhikkhu …pe… In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards knowledge-and-vision. yampi, māṇava, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti …pe…. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it extends it towards the various kinds of psychic abilities. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁ mahiddhike evaṁ mahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti. He wields the many kinds of psychic ability: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.
Seyyathāpi, māṇava, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaññadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Suppose a deft potter or his apprentice had some well-prepared clay. He could produce any kind of pot that he likes. Seyyathā vā pana, māṇava, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaññadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft ivory-carver or his apprentice had some well-prepared ivory. He could produce any kind of ivory item that he likes. Seyyathā vā pana, māṇava, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaññadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Or suppose a deft goldsmith or his apprentice had some well-prepared gold. He could produce any kind of gold item that he likes.
Evameva kho, māṇava, bhikkhu …pe… yampi māṇava bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the many kinds of psychic abilities. So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti …pe… yāva brahmalokāpi kāyena vasaṁ vatteti. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the divine ear element. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. With the divine ear element that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. Suppose there was a man traveling along the road. He’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. He’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
Evameva kho, māṇava, bhikkhu …pe… In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the divine ear element. yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of comprehension of minds. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, He understands the minds of other beings and individuals, having comprehended them with his own mind. sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, He understands mind with passion as ‘mind with passion,’ vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, and mind without passion as ‘mind without passion.’ sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, He understands mind with aversion as ‘mind with aversion,’ vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, and mind without aversion as ‘mind without aversion.’ samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, He understands mind with muddledness as ‘mind with muddledness,’ vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, and mind without muddledness as ‘mind without muddledness.’ saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, constricted mind … vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, scattered mind … mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, expansive mind … amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, unexpansive mind … sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, mind that is not supreme … anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, mind that is supreme … samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, composed mind … asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, mind not composed … vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, liberated mind … avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. He understands unliberated mind as ‘unliberated mind’.
Seyyathāpi, māṇava, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā sakaṇikanti jāneyya, akaṇikaṁ vā akaṇikanti jāneyya. Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’
Evameva kho, māṇava, bhikkhu …pe… In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of comprehension of minds. yampi, māṇava, bhikkhu evaṁ samāhite …pe… āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti, sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti …pe… avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānāti. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of recollection of past lives. 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. He recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand births; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. I remembered: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and displeasure, and that was how my life ended. When I passed away from that place I reappeared somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and displeasure, and that was how my life ended. When I passed away from that place I reappeared here.’ And so I recollected my many kinds of past lives, with features and details.
Seyyathāpi, māṇava, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya; tamhāpi gāmā aññaṁ gāmaṁ gaccheyya; so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. So tamhāpi gāmā amuṁ gāmaṁ gacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ. Somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a man was to leave his home village and go to another village. From that village he’d go to yet another village. And from that village he’d return to their his village. He’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
Evameva kho, māṇava, bhikkhu …pe… yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ—ekampi jātiṁ …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs it and extends it towards the knowledge of the passing away and reappearance of beings. 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. With the divine eye that is purified and superhuman, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how beings reappear according to their actions. ‘These beings engaged in misconduct by way of body, speech, and thought. They found fault with the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they reappear in a place of loss, a bad place, the underworld, hell. These beings, however, engaged in good conduct by way of body, speech, and thought. They did not find fault with the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they reappear in a good place, a heavenly realm.’ And so, with the divine eye that is purified and superhuman, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how beings reappear according to their actions.
Seyyathāpi, māṇava, majjhesiṅghāṭake pāsādo, tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhesiṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhesiṅghāṭake nisinnā’ti. Suppose there was a stilt longhouse at the central square. A man with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. He’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’
Evameva kho, māṇava, bhikkhu …pe… In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of the passing away and reappearance of beings. yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti. Idampissa hoti paññāya. This pertains to his understanding.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of the destruction of the influxes. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti; He understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. He understands as it is: ‘These are influxes’ … ‘This is the origin of influxes’ … ‘This is the cessation of influxes’ … ‘This is the practice that leads to the cessation of influxes.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, Knowing and seeing like this, his mind is liberated from the influxes of sensuality, being, and ignorance. vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When it’s liberated, he knows it’s liberated.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’
Seyyathāpi, māṇava, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A man with good eyesight standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. He’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’
Evameva kho, māṇava, bhikkhu …pe… In the same way, when the bhikkhu’s mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he directs and extends it towards the knowledge of the destruction of the influxes. yampi, māṇava, bhikkhu evaṁ samāhite citte …pe… āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti …pe… āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Idampissa hoti paññāya. This pertains to his understanding.
Ayaṁ kho so, māṇava, ariyo paññākkhandho yassa so bhagavā vaṇṇavādī ahosi, yattha ca imaṁ janataṁ samādapesi nivesesi patiṭṭhāpesi. This is that noble aggregate of understanding that the Buddha praised. Natthi cevettha uttarikaraṇīyan”ti. And there is nothing more to be done.”
“Acchariyaṁ, bho ānanda, abbhutaṁ, bho ānanda. “It’s incredible, Master Ānanda, it’s amazing! So cāyaṁ, bho ānanda, ariyo paññākkhandho paripuṇṇo, no aparipuṇṇo. This noble aggregate of understanding is complete, not lacking anything! Evaṁ paripuṇṇañcāhaṁ, bho ānanda, ariyaṁ paññākkhandhaṁ ito bahiddhā aññesu samaṇabrāhmaṇesu na samanupassāmi. Such a complete, noble aggregate of understanding cannot be seen among the other ascetics and brahmins. Natthi cevettha uttarikaraṇīyaṁ. And there is nothing more to be done. Abhikkantaṁ, bho ānanda, abhikkantaṁ, bho ānanda. Excellent, Master Ānanda! Excellent! Seyyathāpi, bho ānanda, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā ānandena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Ānanda has made the teaching clear in many ways. Esāhaṁ, bho ānanda, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to Master Gotama, to the Dhamma, and to the Saṅgha of bhikkhus. Upāsakaṁ maṁ bhavaṁ ānando dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may Master Ānanda remember me as a lay follower who has gone for refuge for life.”
Subhasuttaṁ niṭṭhitaṁ dasamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=dn10