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:
“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, “Bhikkhus, I will teach you an exposition about jungle thickets. taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, Bhante,” they replied. Bhagavā etadavoca: The Buddha said this:
“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. “Bhikkhus, take the case of a bhikkhu who lives in a certain jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As he does so, his recollection does not become established, his mind does not become composed, his undestroyed influxes do not become destroyed, and he does not reach the unreached supreme safety from the yoke. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my recollection does not become established, my mind does not become composed, my undestroyed influxes do not become destroyed, and I do not reach the unreached supreme safety from the yoke. *This could only be known through the Right View, the understanding of suffering and the way out of it, which is the criteria by which progress can be judged. See [MN 2](https://suttas.hillsidehermitage.org/?q=mn2). Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.’ Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. That bhikkhu should leave that jungle thicket that very time of night or day; he should not stay there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a bhikkhu who lives in a certain jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. His recollection does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my recollection does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my recollection does not become established …’ Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. That bhikkhu should, after appraisal, leave that jungle thicket; he should not stay there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a bhikkhu who lives in a certain jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As he does so, his recollection becomes established, his mind becomes composed, his undestroyed influxes become destroyed, and he reaches the unreached supreme safety from the yoke. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That bhikkhu should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by. Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my recollection becomes established …’ Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That bhikkhu should, after appraisal, stay in that jungle thicket; he should not leave.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a bhikkhu who lives in a certain jungle thicket. Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. His recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’ Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That bhikkhu should stay in that jungle thicket even for the rest of his life; he should not leave.
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe… Take the case of a bhikkhu who lives in dependence on a village … aññataraṁ nigamaṁ upanissāya viharati …pe… town … aññataraṁ nagaraṁ upanissāya viharati …pe… city … aññataraṁ janapadaṁ upanissāya viharati …pe… country … aññataraṁ puggalaṁ upanissāya viharati. an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As he does so, his recollection does not become established, his mind does not become composed, his undestroyed influxes do not become destroyed, and he does not reach the unreached supreme safety from the yoke. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my recollection does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life are hard to come by.’ Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo. That bhikkhu should leave that individual at any time of the day or night, without taking leave; he should not follow him. …
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a bhikkhu who lives supported by an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. His recollection does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. But the necessities of life are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my recollection does not become established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by.’ … Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo. That bhikkhu should, after appraisal, leave that individual having taken leave; he should not follow him. …
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a bhikkhu who lives supported by an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. His recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘… my recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by.’ … Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ. That bhikkhu should, after appraisal, follow that individual; he should not leave.
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a bhikkhu who lives supported by an individual. Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As he does so, his recollection becomes established, his mind becomes composed, his undestroyed influxes become destroyed, and he reaches the unreached supreme safety from the yoke. Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That bhikkhu should reflect: ‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living supported by this person, my recollection becomes established … Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’ Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. That bhikkhu should follow that individual even for the rest of his life; he should not leave him, even if dismissed.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn17