Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Bhante,” they replied. Bhagavā etadavoca: The Buddha said this:
“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. “Bhikkhus, when a bhikkhu has not given up five obstinacies and cut off five shackles of mind, it’s not possible for him to achieve growth, improvement, or maturity in this teaching-and-discipline.
Katamāssa pañca cetokhilā appahīnā honti? What are the five obstinacies he hasn’t given up? Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Firstly, a bhikkhu has doubts about the Teacher. He’s uncertain, undecided, and lacking confidence. Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind doesn’t incline to diligence, dedication, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti. This is the first obstinacy he hasn’t given up.
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… Furthermore, a bhikkhu has doubts about the Dhamma … evamassāyaṁ dutiyo cetokhilo appahīno hoti. This is the second obstinacy.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… He has doubts about the Saṅgha … evamassāyaṁ tatiyo cetokhilo appahīno hoti. This is the third obstinacy.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. He has doubts about the training … Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo appahīno hoti. This is the fourth obstinacy.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Furthermore, a bhikkhu is angry and upset with his fellow renunciates, resentful and obstinate. Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind doesn’t incline to diligence, dedication, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. This is the fifth obstinacy he hasn’t given up. Imāssa pañca cetokhilā appahīnā honti. These are the five obstinacies he hasn’t given up.
Katamāssa pañca cetasovinibandhā asamucchinnā honti? What are the five shackles of mind he hasn’t cut off? Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Firstly, a bhikkhu isn’t free from passion, desire, fondness, thirst, burning, and craving for sensuality. Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind doesn’t incline to diligence, dedication, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti. This is the first shackle of mind he hasn’t cut off.
Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… Furthermore, a bhikkhu isn’t free from passion for the body … evamassāyaṁ dutiyo cetasovinibandho asamucchinno hoti. This is the second shackle of mind.
Puna caparaṁ, bhikkhave, bhikkhu rūpe avītarāgo hoti …pe… Furthermore, a bhikkhu isn’t free from passion for form … evamassāyaṁ tatiyo cetasovinibandho asamucchinno hoti. This is the third shackle of mind.
Puna caparaṁ, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. He eats as much as he likes until his belly is full, then indulges in the sensuality of sleeping, lying down, and drowsing … Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho asamucchinno hoti. This is the fourth shackle of mind.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. He leads the renunciate life for the sake of a certain heavenly existence, thinking: ‘By this precept or observance or fervent austerity or renunciate life, may I become one of the gods!’ Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind doesn’t incline to diligence, dedication, persistence, and striving. Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. This is the fifth shackle of mind he hasn’t cut off. Imāssa pañca cetasovinibandhā asamucchinnā honti. These are the five shackles of mind he hasn’t cut off.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. When a bhikkhu has not given up these five obstinacies and cut off these five shackles of mind, it’s not possible for him to achieve growth, improvement, or maturity in this teaching-and-discipline. * The first three obviously don’t imply that one needs to be a non-returner in order to make progress in the Dhamma, but that one certainly must have abandoned *actions* rooted in passion for sensuality, the body, and form. That is the only way to increase one’s capacity to understand the Dhamma (i.e., abandon the five hindrances, see AN 10.61 on what causes the hindrances). Those who already have a sufficient capacity (with “little dust in their eyes”) can understand it without a long period of developing restraint beforehand, like many householders of the Buddha’s time who attained stream-entry upon their first encounter with the teaching. For whomever it does not happen that way, there is “dust” that needs to be cleared up through the abandonment of passion for these three things, as it clearly indicates that one cannot presently understand the Four Noble Truths despite having more information about them than the average attained layperson in the Buddha's time probably did. See [“Stream Entry for Laypeople”](https://www.youtube.com/watch?v=o2AWxZnxeYk).
Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a bhikkhu has given up these five obstinacies and cut off these five shackles of mind, it is possible for him to achieve growth, improvement, and maturity in this teaching-and-discipline.
Katamāssa pañca cetokhilā pahīnā honti? What are the five obstinacies he’s given up? Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Firstly, a bhikkhu has no doubts about the Teacher. He’s not uncertain, undecided, or lacking confidence. Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind inclines to diligence, dedication, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti. This is the first obstinacy he’s given up.
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Furthermore, a bhikkhu has no doubts about the Dhamma … evamassāyaṁ dutiyo cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… He has no doubts about the Saṅgha … evamassāyaṁ tatiyo cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… He has no doubts about the training … evamassāyaṁ catuttho cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. He’s not angry and upset with his fellow renunciates, not resentful or obstinate. Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind inclines to diligence, dedication, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. This is the fifth obstinacy he’s given up. Imāssa pañca cetokhilā pahīnā honti. These are the five obstinacies he’s given up.
Katamāssa pañca cetasovinibandhā susamucchinnā honti? What are the five shackles of mind he’s cut off? Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Firstly, a bhikkhu is free from passion, desire, fondness, thirst, burning, and craving for sensuality. Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind inclines to diligence, zeal, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. This is the first shackle of mind he’s cut off.
Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… Furthermore, a bhikkhu is rid of passion for the body …
rūpe vītarāgo hoti …pe… He’s rid of passion for form …
na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. He doesn’t eat as much as he likes until his belly is full, then indulge in the sensuality of sleeping, lying down, and drowsing … Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho susamucchinno hoti.
Puna caparaṁ, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. He doesn’t lead the renunciate life for the sake of a certain heavenly existence, thinking: ‘By this precept or observance or fervent austerity or renunciate life, may I become one of the gods!’ Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, his mind inclines to diligence, dedication, persistence, and striving. Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. This is the fifth shackle of mind he’s cut off. Imāssa pañca cetasovinibandhā susamucchinnā honti. These are the five shackles of mind he’s cut off.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a bhikkhu has given up these five obstinacies and cut off these five shackles of mind, it is possible for him to achieve growth, improvement, and maturity in this teaching-and-discipline.
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, He develops the basis of spiritual ability that has composure due to interest and is coupled with active striving … * _iddhipāda_ > basis of spiritual ability. “Psychic power” is inappropriate because that's only one side-effect of developing the _iddhipādas_. The Buddha always taught them chiefly for the sake of liberation, which is a spiritual ability too, and the only one that is guaranteed to come from developing these things. vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of spiritual ability that has composure due to effort and is coupled with active striving … cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of spiritual ability that has composure due to mind and is coupled with active striving … vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. the basis of spiritual ability that has composure due to investigation and is coupled with active striving. And the fifth is simply zeal. Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. A bhikkhu who possesses these fifteen factors, including zeal, is capable of breaking out, of awakening, of achieving the supreme safety from the yoke. Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a hen with eight or ten or twelve eggs. Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. And she properly sat on them to keep them warm and incubated. Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: Even if that hen doesn’t wish: ‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti. ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’ Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Still they can break out and hatch safely.
Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. In the same way, a bhikkhu who possesses these fifteen factors, including zeal, is capable of breaking out, becoming awakened, and reaching the supreme safety from the yoke.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Cetokhilasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn16