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.
Tena kho pana samayena ariṭṭhassa nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ hoti: Now at that time a bhikkhu called Ariṭṭha, who had previously been a vulture trapper, had the following pernicious view: “tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”
Assosuṁ kho sambahulā bhikkhū: Several bhikkhus heard about this. “ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. Atha kho te bhikkhū yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamiṁsu; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocuṁ: They went up to Ariṭṭha and said to him, “saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Friend Ariṭṭha, that you have such a pernicious view: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. ‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
“Evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. “Absolutely, friends. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”
Atha kho tepi bhikkhū ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjanti samanugāhanti samanubhāsanti: Then, wishing to dissuade Ariṭṭha from his view, the bhikkhus pursued, pressed, and grilled him, “mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. “Don’t say that, Ariṭṭha! Don’t misrepresent the Buddha, for misrepresentation of the Buddha is not good. And the Buddha would not say that. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. In many ways the Buddha has said that obstructive acts are obstructive, and that they really do obstruct the one who performs them. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. The Buddha says that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā … With the similes of a skeleton … maṁsapesūpamā kāmā vuttā bhagavatā … a scrap of meat … tiṇukkūpamā kāmā vuttā bhagavatā … a grass torch … aṅgārakāsūpamā kāmā vuttā bhagavatā … a pit of glowing coals … supinakūpamā kāmā vuttā bhagavatā … a dream … yācitakūpamā kāmā vuttā bhagavatā … borrowed goods … rukkhaphalūpamā kāmā vuttā bhagavatā … fruit on a tree … asisūnūpamā kāmā vuttā bhagavatā … a butcher’s knife and chopping block … sattisūlūpamā kāmā vuttā bhagavatā … a staking sword … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. a snake’s head, the Buddha says that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater.”
Evampi kho ariṭṭho bhikkhu gaddhabādhipubbo tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: But even though the bhikkhus pursued, pressed, and grilled him in this way, Ariṭṭha obstinately stuck to his pernicious view and insisted on stating it. “evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā”ti. When they weren’t able to dissuade Ariṭṭha from his view, the bhikkhus went to the Buddha, bowed, sat down to one side, and told him what had happened.
Yato kho te bhikkhū nāsakkhiṁsu ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “ariṭṭhassa nāma, bhante, bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Assumha kho mayaṁ, bhante: ‘ariṭṭhassa kira nāma bhikkhuno gaddhabādhipubbassa evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti.
Atha kho mayaṁ, bhante, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkamimha; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavocumha: ‘saccaṁ kira te, āvuso ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ— tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti?
Evaṁ vutte, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhe etadavoca: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Atha kho mayaṁ, bhante, ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetukāmā samanuyuñjimha samanugāhimha samanubhāsimha: ‘mā hevaṁ, āvuso ariṭṭha, avaca, mā bhagavantaṁ abbhācikkhi; na hi sādhu bhagavato abbhakkhānaṁ, na hi bhagavā evaṁ vadeyya. Anekapariyāyenāvuso ariṭṭha, antarāyikā dhammā antarāyikā vuttā bhagavatā, alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.
Evampi kho, bhante, ariṭṭho bhikkhu gaddhabādhipubbo amhehi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tadeva pāpakaṁ diṭṭhigataṁ thāmasā parāmāsā abhinivissa voharati: ‘evaṁ byā kho ahaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’ti. Yato kho mayaṁ, bhante, nāsakkhimha ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha mayaṁ etamatthaṁ bhagavato ārocemā”ti.
Atha kho bhagavā aññataraṁ bhikkhuṁ āmantesi: So the Buddha addressed one of the bhikkhus, “ehi tvaṁ, bhikkhu, mama vacanena ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ āmantehi: “Please, bhikkhu, in my name tell the bhikkhu Ariṭṭha, formerly a vulture trapper, that ‘satthā taṁ, āvuso ariṭṭha, āmantetī’”ti. the teacher summons him.”
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā, yena ariṭṭho bhikkhu gaddhabādhipubbo tenupasaṅkami; upasaṅkamitvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: “Yes, Bhante,” that bhikkhu replied. He went to Ariṭṭha and said to him, “satthā taṁ, āvuso ariṭṭha, āmantetī”ti. “Friend Ariṭṭha, the teacher summons you.”
“Evamāvuso”ti kho ariṭṭho bhikkhu gaddhabādhipubbo tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ bhagavā etadavoca: “Yes, friend,” Ariṭṭha replied. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“saccaṁ kira te, ariṭṭha, evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: “Is it really true, Ariṭṭha, that you have such a pernicious view: ‘tathāhaṁ bhagavatā dhammaṁ desitaṁ ājānāmi yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti? ‘As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them’?”
“Evaṁ byā kho ahaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi: ‘yathā yeme antarāyikā dhammā vuttā bhagavatā te paṭisevato nālaṁ antarāyāyā’”ti. “Absolutely, Bhante. As I understand the Buddha’s teaching, the acts that he says are obstructions are not really obstructions for the one who performs them.”
“Kassa kho nāma tvaṁ, moghapurisa, mayā evaṁ dhammaṁ desitaṁ ājānāsi? “Inept man, who on earth have you ever known me to teach the Dhamma in that way? Nanu mayā, moghapurisa, anekapariyāyena antarāyikā dhammā antarāyikā vuttā? Alañca pana te paṭisevato antarāyāya. Haven’t I said in many ways that obstructive acts are obstructive, and that they really do obstruct the one who performs them? Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I’ve said that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater. Aṭṭhikaṅkalūpamā kāmā vuttā mayā … With the similes of a skeleton … maṁsapesūpamā kāmā vuttā mayā … a scrap of meat … tiṇukkūpamā kāmā vuttā mayā … a grass torch … aṅgārakāsūpamā kāmā vuttā mayā … a pit of glowing coals … supinakūpamā kāmā vuttā mayā … a dream … yācitakūpamā kāmā vuttā mayā … borrowed goods … rukkhaphalūpamā kāmā vuttā mayā … fruit on a tree … asisūnūpamā kāmā vuttā mayā … a butcher’s knife and chopping block … sattisūlūpamā kāmā vuttā mayā … a staking sword … sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. a snake’s head, I’ve said that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater. Atha ca pana tvaṁ, moghapurisa, attanā duggahitena amhe ceva abbhācikkhasi, attānañca khanasi, bahuñca apuññaṁ pasavasi. But still you misrepresent me by your wrong grasp, harm yourself, and create much demerit. Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus, “Taṁ kiṁ maññatha, bhikkhave, “What do you think, bhikkhus? api nāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo usmīkatopi imasmiṁ dhammavinaye”ti? Is this bhikkhu Ariṭṭha even warmed up in this teaching-and-discipline?”
“Kiñhi siyā, bhante; “How could that be? no hetaṁ, bhante”ti. No, Bhante.” Evaṁ vutte, ariṭṭho bhikkhu gaddhabādhipubbo tuṇhībhūto maṅkubhūto pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi. When this was said, Ariṭṭha sat silent, dismayed, shoulders drooping, downcast, depressed, with nothing to say.
Atha kho bhagavā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ tuṇhībhūtaṁ maṅkubhūtaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā ariṭṭhaṁ bhikkhuṁ gaddhabādhipubbaṁ etadavoca: Knowing this, the Buddha said, “paññāyissasi kho tvaṁ, moghapurisa, etena sakena pāpakena diṭṭhigatena. “Inept man, you will be known by your own harmful view. Idhāhaṁ bhikkhū paṭipucchissāmī”ti. I’ll question the bhikkhus about this.”
Atha kho bhagavā bhikkhū āmantesi: Then the Buddha said to the bhikkhus, “tumhepi me, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha yathāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavatī”ti? “Bhikkhus, do you understand my teaching as Ariṭṭha does, when he misrepresents me by his own wrong grasp, harms himself, and creates much demerit?”
“No hetaṁ, bhante. “No, Bhante. Anekapariyāyena hi no, bhante, antarāyikā dhammā antarāyikā vuttā bhagavatā; For in many ways the Buddha has told us that obstructive acts are obstructive, and that they really do obstruct the one who performs them. alañca pana te paṭisevato antarāyāya. Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. The Buddha has said that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater. Aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā …pe… With the similes of a skeleton … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti. a snake’s head, the Buddha has said that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater.”
“Sādhu sādhu, bhikkhave, sādhu, kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. “Good, good, bhikkhus! It’s good that you understand my teaching like this. Anekapariyāyena hi kho, bhikkhave, antarāyikā dhammā vuttā mayā, alañca pana te paṭisevato antarāyāya. For in many ways I have said that obstructive acts are obstructive …
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. Aṭṭhikaṅkalūpamā kāmā vuttā mayā …pe… sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. I’ve said that sensuality gives little gratification and much suffering and distress, and the woe in it is what's greater. Atha ca panāyaṁ ariṭṭho bhikkhu gaddhabādhipubbo attanā duggahitena amhe ceva abbhācikkhati, attānañca khanati, bahuñca apuññaṁ pasavati. But still this Ariṭṭha misrepresents me by his wrong grasp, harms himself, and creates much demerit. Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for his lasting harm and suffering. So vata, bhikkhave, aññatreva kāmehi aññatra kāmasaññāya aññatra kāmavitakkehi kāme paṭisevissatīti—netaṁ ṭhānaṁ vijjati. Truly, bhikkhus, it is quite impossible to engage in sensual acts without sensual desire, and without perceptions and thoughts of sensuality. *There are certain acts, chiefly sexual intercourse, consumption of recreational drugs, consumption of entertainment, accumulation of possessions for the sake of sensual enjoyment, etc., which cannot be performed without there being a mental state of delight, which is the root of suffering (SN 35.64). Those are the actions an Arahant is incapable of engaging in (AN 9.7) Believing that there is no harm in such actions is believing that there is no harm in suffering; it is for that reason alone that the Buddha calls it a “pernicious view”. As it happens, the view that detachment and equanimity can co-exist with the pursuit of sensual pleasures—often only for laypeople, conveniently enough—is not hard to come across in contemporary Buddhist teachings, including Theravada.
Idha, bhikkhave, ekacce moghapurisā dhammaṁ pariyāpuṇanti—Take a foolish person who memorizes the teaching— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. statements, mixed prose & verse, discussions, verses, inspired exclamations, sayings, stories of past lives, amazing stories, and questions-and-answers. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. But they don’t consider the meaning of those teachings with understanding, Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. and so don’t come to a considered acceptance of them. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. They memorize the teaching for the sake of finding fault and winning debates. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. They don’t realize the goal for which they memorized them. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering. Taṁ kissa hetu? Why is that? Duggahitattā, bhikkhave, dhammānaṁ. Because of their wrong grasp of the teachings.
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. Suppose there was a man in need of a venomous snake. And while wandering in search of a venomous snake So passeyya mahantaṁ alagaddaṁ. they’d see a big venomous snake, Tamenaṁ bhoge vā naṅguṭṭhe vā gaṇheyya. and grasp it by the coil or the tail. Tassa so alagaddo paṭiparivattitvā hatthe vā bāhāya vā aññatarasmiṁ vā aṅgapaccaṅge ḍaṁseyya. But that venomous snake would twist back and bite them on the hand or the arm or limb, So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. resulting in dead or deadly suffering. Taṁ kissa hetu? Why is that? Duggahitattā, bhikkhave, alagaddassa. Because of their wrong grasp of the venomous snake.
Evameva kho, bhikkhave, idhekacce moghapurisā dhammaṁ pariyāpuṇanti—In the same way, a foolish person memorizes the teaching … suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ na upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ anupaparikkhataṁ na nijjhānaṁ khamanti. Te upārambhānisaṁsā ceva dhammaṁ pariyāpuṇanti itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ nānubhonti. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. and those teachings lead to their lasting harm and suffering. Taṁ kissa hetu? Why is that? Duggahitattā, bhikkhave, dhammānaṁ. Because of their wrong grasp of the teachings.
Idha pana, bhikkhave, ekacce kulaputtā dhammaṁ pariyāpuṇanti—Now, take a gentleman who memorizes the teaching— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. statements, mixed prose & verse, discussions, verses, inspired exclamations, sayings, stories of past lives, amazing stories, and questions-and-answers. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. And once he’s memorized them, he considers their meaning with understanding, Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. and comes to a considered acceptance of them. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti na itivādappamokkhānisaṁsā ca. He doesn’t memorize the teaching for the sake of finding fault and winning debates. Yassa catthāya dhammaṁ pariyāpuṇanti tañcassa atthaṁ anubhonti. He realizes the goal for which he memorized them. Tesaṁ te dhammā suggahitā dīgharattaṁ hitāya sukhāya saṁvattanti. Because they’re correctly grasped, those teachings lead to his lasting welfare and happiness. Taṁ kissa hetu? Why is that? Suggahitattā bhikkhave dhammānaṁ. Because of his correct grasp of the teachings.
Seyyathāpi, bhikkhave, puriso alagaddatthiko alagaddagavesī alagaddapariyesanaṁ caramāno. Suppose there was a man in need of a venomous snake. And while wandering in search of a venomous snake So passeyya mahantaṁ alagaddaṁ. he’d see a big venomous snake, Tamenaṁ ajapadena daṇḍena suniggahitaṁ niggaṇheyya. and hold it down carefully with a cleft stick. Ajapadena daṇḍena suniggahitaṁ niggahitvā, gīvāya suggahitaṁ gaṇheyya. Only then would head correctly grasp it by the neck. Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ. And even though that venomous snake might wrap its coils around that man’s hand or arm or some other limb, that wouldn’t result in his death or deadly suffering. Taṁ kissa hetu? Why is that? Suggahitattā, bhikkhave, alagaddassa. Because of his correct grasp of the venomous snake.
Evameva kho, bhikkhave, idhekacce kulaputtā dhammaṁ pariyāpuṇanti—In the same way, respectable clansmen memorize the teaching … suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Te taṁ dhammaṁ pariyāpuṇitvā tesaṁ dhammānaṁ paññāya atthaṁ upaparikkhanti. Tesaṁ te dhammā paññāya atthaṁ upaparikkhataṁ nijjhānaṁ khamanti. Te na ceva upārambhānisaṁsā dhammaṁ pariyāpuṇanti, na itivādappamokkhānisaṁsā ca. Yassa catthāya dhammaṁ pariyāpuṇanti, tañcassa atthaṁ anubhonti. Tesaṁ te dhammā suggahitā dīgharattaṁ atthāya hitāya sukhāya saṁvattanti. and those teachings lead to their lasting welfare and happiness. Taṁ kissa hetu? Why is that? Suggahitattā, bhikkhave, dhammānaṁ. Because of their correct grasp of the teachings.
Tasmātiha, bhikkhave, yassa me bhāsitassa atthaṁ ājāneyyātha, tathā naṁ dhāreyyātha. So, bhikkhus, when you understand what I’ve said, you should remember it accordingly. Yassa ca pana me bhāsitassa atthaṁ na ājāneyyātha, ahaṁ vo tattha paṭipucchitabbo, ye vā panāssu viyattā bhikkhū. But if I’ve said anything that you don’t understand, you should ask me about it, or some competent bhikkhus.
Kullūpamaṁ vo, bhikkhave, dhammaṁ desessāmi nittharaṇatthāya, no gahaṇatthāya. Bhikkhus, I will teach you a simile of the Dhamma as a raft: for crossing over, not for holding on. 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:
“Seyyathāpi, bhikkhave, puriso addhānamaggappaṭipanno. “Suppose there was a man traveling along the road. So passeyya mahantaṁ udakaṇṇavaṁ, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; He’d see a large body of water, whose near shore was dubious and perilous, while the far shore was a sanctuary free of peril. na cassa nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. But there was no ferryboat or bridge for crossing over. Tassa evamassa: He’d think, ‘ayaṁ kho mahāudakaṇṇavo, orimaṁ tīraṁ sāsaṅkaṁ sappaṭibhayaṁ, pārimaṁ tīraṁ khemaṁ appaṭibhayaṁ; natthi ca nāvā santāraṇī uttarasetu vā apārā pāraṁ gamanāya. Yannūnāhaṁ tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā, taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyyan’ti. ‘Why don’t I gather grass, sticks, branches, and leaves and make a raft? Riding on the raft, and paddling with my hands and feet, I can safely reach the far shore.’ Atha kho so, bhikkhave, puriso tiṇakaṭṭhasākhāpalāsaṁ saṅkaḍḍhitvā, kullaṁ bandhitvā taṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttareyya. And so he’d do exactly that. Tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: And when he’d crossed over to the far shore, he’d think, ‘bahukāro kho me ayaṁ kullo; ‘This raft has been very helpful to me. imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Riding on the raft, and paddling with my hands and feet, I have safely crossed over to the far shore. Yannūnāhaṁ imaṁ kullaṁ sīse vā āropetvā khandhe vā uccāretvā yena kāmaṁ pakkameyyan’ti. Why don’t I hoist it on my head or pick it up on my shoulder and go wherever I want?’
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? api nu so puriso evaṅkārī tasmiṁ kulle kiccakārī assā”ti? Would that man be doing what should be done with that raft?”
“No hetaṁ, bhante”. “No, Bhante.”
“Kathaṅkārī ca so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa? “And what, bhikkhus, should that man do with the raft? Idha, bhikkhave, tassa purisassa uttiṇṇassa pāraṅgatassa evamassa: When he’d crossed over he should think, ‘bahukāro kho me ayaṁ kullo; ‘This raft has been very helpful to me. … imāhaṁ kullaṁ nissāya hatthehi ca pādehi ca vāyamamāno sotthinā pāraṁ uttiṇṇo. Yannūnāhaṁ imaṁ kullaṁ thale vā ussādetvā udake vā opilāpetvā yena kāmaṁ pakkameyyan’ti. Why don’t I beach it on dry land or set it adrift on the water and go wherever I want?’ Evaṅkārī kho so, bhikkhave, puriso tasmiṁ kulle kiccakārī assa. That’s what that man should do with the raft.
Evameva kho, bhikkhave, kullūpamo mayā dhammo desito nittharaṇatthāya, no gahaṇatthāya. In the same way, the Dhamma has been taught by me similar to a raft: for crossing over, not for holding on. Kullūpamaṁ vo, bhikkhave, dhammaṁ desitaṁ, ājānantehi dhammāpi vo pahātabbā pageva adhammā. By understanding the simile of the raft, you will even give up the teachings, let alone what is against the teachings.
Chayimāni, bhikkhave, diṭṭhiṭṭhānāni. Bhikkhus, there are these six grounds for views. Katamāni cha? What six? Idha, bhikkhave, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, Take an unlearned ordinary person who has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. rūpaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; They regard form as: ‘This is mine, I am this, this is my self.’ vedanaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; They also regard feeling … saññaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; perception … saṅkhāre ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; activities … yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati; whatever is seen, heard, thought, cognized, come to, sought, and explored by the mind as: ‘This is mine, I am this, this is my self.’ yampi taṁ diṭṭhiṭṭhānaṁ—And as for this ground for views: so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘The world and the self are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ tampi ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati. They regard this also as: ‘This is mine, I am this, this is my self.’
Sutavā ca kho, bhikkhave, ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, But a trained noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; They regard form like this: ‘This is not mine, I am not this, this is not my self.’ vedanaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; They also regard feeling … saññaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; perception … saṅkhāre ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; activities … yampi taṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ, anuvicaritaṁ manasā, tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati; whatever is seen, heard, thought, cognized, come to, sought, and explored by the mind like this: ‘This is not mine, I am not this, this is not my self.’ yampi taṁ diṭṭhiṭṭhānaṁ—And the same for this ground for views: so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmīti—‘The world and the self are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ tampi ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassati. They also regard like this: ‘This is not mine, I am not this, this is not my self.’
So evaṁ samanupassanto asati na paritassatī”ti. Seeing in this way, they’re not anxious about what isn't there.”
Evaṁ vutte, aññataro bhikkhu bhagavantaṁ etadavoca: When he said this, one of the bhikkhus asked the Buddha, “siyā nu kho, bhante, bahiddhā asati paritassanā”ti? “Bhante, can there be anxiety about what isn't there externally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “There can, bhikkhu,” said the Buddha. “Idha bhikkhu ekaccassa evaṁ hoti: “It’s when someone thinks, ‘ahu vata me, taṁ vata me natthi; ‘Oh, it once was mine but is mine no more. siyā vata me, taṁ vatāhaṁ na labhāmī’ti. Oh, it could be mine but I do not get it.’ So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. They sorrow and wail and lament, beating their breast and falling into confusion. Evaṁ kho, bhikkhu, bahiddhā asati paritassanā hotī”ti. That’s how there is anxiety about what isn’t there externally.”
“Siyā pana, bhante, bahiddhā asati aparitassanā”ti? “But can there be no anxiety about what isn’t there externally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “There can, bhikkhu,” said the Buddha. “Idha bhikkhu ekaccassa na evaṁ hoti: “It’s when someone doesn’t think, ‘ahu vata me, taṁ vata me natthi; ‘Oh, it once was mine but is mine no more. siyā vata me, taṁ vatāhaṁ na labhāmī’ti. Oh, it could be mine but I do not get it.’ So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. They don’t sorrow and wail and lament, beating their breast and falling into confusion. Evaṁ kho, bhikkhu, bahiddhā asati aparitassanā hotī”ti. That’s how there is no anxiety about what isn’t there externally.”
“Siyā nu kho, bhante, ajjhattaṁ asati paritassanā”ti? “But can there be anxiety about what isn’t there internally?”
“Siyā, bhikkhū”ti—bhagavā avoca. “There can, bhikkhu,” said the Buddha. “Idha, bhikkhu, ekaccassa evaṁ diṭṭhi hoti: “It’s when someone has such a view: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. ‘The world and the self are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds for views, standpoints, obsessions, insistences, and underlying tendencies; for the calming of all activities, the letting go of all appropriation, the ending of craving, dispassion, cessation, Nibbāna. Tassa evaṁ hoti: They think, ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. ‘I’m going to be annihilated and destroyed! I won’t even exist any more!’ So socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati. They sorrow and wail and lament, beating their breast and falling into confusion. Evaṁ kho, bhikkhu, ajjhattaṁ asati paritassanā hotī”ti. That’s how there is anxiety about what isn’t there internally.”
“Siyā pana, bhante, ajjhattaṁ asati aparitassanā”ti? “But can there be no anxiety about what isn’t there internally?”
“Siyā, bhikkhū”ti bhagavā avoca. “There can,” said the Buddha. “Idha, bhikkhu, ekaccassa na evaṁ diṭṭhi hoti: “It’s when someone doesn’t have such a view: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti. ‘The world and the self are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever.’ So suṇāti tathāgatassa vā tathāgatasāvakassa vā sabbesaṁ diṭṭhiṭṭhānādhiṭṭhānapariyuṭṭhānābhinivesānusayānaṁ samugghātāya sabbasaṅkhārasamathāya sabbūpadhipaṭinissaggāya taṇhākkhayāya virāgāya nirodhāya nibbānāya dhammaṁ desentassa. They hear the Realized One or their disciple teaching Dhamma for the uprooting of all grounds for views, standpoints, obsessions, insistences, and underlying tendencies; for the calming of all activities, the letting go of all appropriation, the ending of craving, dispassion, cessation, Nibbāna. Tassa na evaṁ hoti: They don’t think, ‘ucchijjissāmi nāmassu, vinassissāmi nāmassu, nassu nāma bhavissāmī’ti. ‘I’m going to be annihilated and destroyed! I won’t even exist any more!’ So na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati. They don’t sorrow and wail and lament, beating their breast and falling into confusion. Evaṁ kho, bhikkhu, ajjhattaṁ asati aparitassanā hoti. That’s how there is no anxiety about what isn’t there internally.
Taṁ, bhikkhave, pariggahaṁ pariggaṇheyyātha, yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyya. Bhikkhus, it would make sense to be possessive about something that’s permanent, everlasting, eternal, imperishable, and will last forever and ever. Passatha no tumhe, bhikkhave, taṁ pariggahaṁ yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva tiṭṭheyyā”ti? But do you see any such possession?”
“No hetaṁ, bhante”. “No, Bhante.”
“Sādhu, bhikkhave. “Good, bhikkhus! Ahampi kho taṁ, bhikkhave, pariggahaṁ na samanupassāmi yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo sassatisamaṁ tatheva tiṭṭheyya. I also can’t see any such possession.
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. It would make sense to grasp at a view of self that didn’t give rise to sorrow, lamentation, displeasure, sadness, and distress. Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? But do you see any such view of self?”
“No hetaṁ, bhante”. “No, Bhante.”
“Sādhu, bhikkhave. “Good, bhikkhus! Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. I also can’t see any such view of self.
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, displeasure, sadness, and distress. Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? But do you see any such view to rely on?”
“No hetaṁ, bhante”. “No, Bhante.”
“Sādhu, bhikkhave. “Good, bhikkhus! Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā. I also can’t see any such view to rely on.
Attani vā, bhikkhave, sati ‘attaniyaṁ me’ti assā”ti? Bhikkhus, were there to be a self, would there be the thought, ‘What belongs to my self’?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Attaniye vā, bhikkhave, sati ‘attā me’ti assā”ti? “Were there to be what belongs to a self, would there be the thought, ‘My self’?”
“Evaṁ, bhante”. “Yes, Bhante.”
“Attani ca, bhikkhave, attaniye ca saccato thetato anupalabbhamāne, yampi taṁ diṭṭhiṭṭhānaṁ: “But since a self and what belongs to a self are not actually found, is not the following a totally foolish teaching: ‘so loko so attā, so pecca bhavissāmi nicco dhuvo sassato avipariṇāmadhammo, sassatisamaṁ tatheva ṭhassāmī’ti—‘The world and the self are one and the same. After death I will be permanent, everlasting, eternal, imperishable, and will last forever and ever’?” nanāyaṁ, bhikkhave, kevalo paripūro bāladhammo”ti?
“Kiñhi no siyā, bhante, kevalo hi, bhante, paripūro bāladhammo”ti. “How could it not, Bhante? It’s a totally foolish teaching.”
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, bhikkhus? rūpaṁ niccaṁ vā aniccaṁ vā”ti? Is form permanent or impermanent?”
“Aniccaṁ, bhante”. “Impermanent, Bhante.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Suffering, Bhante.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: etaṁ mama, esohamasmi, eso me attā”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Taṁ kiṁ maññatha, bhikkhave, “What do you think, bhikkhus? vedanā …pe… Is feeling … saññā … perception … saṅkhārā … activities … viññāṇaṁ niccaṁ vā aniccaṁ vā”ti? consciousness permanent or impermanent?”
“Aniccaṁ, bhante”. “Impermanent, Bhante.”
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”. “Suffering, Bhante.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: etaṁ mama, esohamasmi, eso me attā”ti? ‘This is mine, I am this, this is my self’?”
“No hetaṁ, bhante”. “No, Bhante.”
“Tasmātiha, bhikkhave, yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. “So, bhikkhus, you should see any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—as it is with right understanding: ‘This is not mine, I am not this, this is not my self.’ *The true difficulty lies in concretely recognizing the full extent of the aggregates, not in the contemplation of _anattā_. This is why members of others sects who had already developed a high degree of _sīla_ and _samādhi_—un-absorption of the mind that uncovers the extent of one’s whole experience previously obscured by desire and passion—were able to gain the Right View and beyond quite easily. Yā kāci vedanā …pe… You should see any kind of feeling … yā kāci saññā … perception … ye keci saṅkhārā … activities … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ, ajjhattaṁ vā bahiddhā vā, oḷārikaṁ vā sukhumaṁ vā, hīnaṁ vā paṇītaṁ vā, yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all consciousness—as it is with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako rūpasmiṁ nibbindati, vedanāya nibbindati, saññāya nibbindati, saṅkhāresu nibbindati, viññāṇasmiṁ nibbindati, Seeing this, a trained noble disciple grows disenchanted with form, feeling, perception, activities, and consciousness. nibbidā virajjati, virāgā vimuccati, vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. Being disenchanted, he’s dispassionate. With dispassion, he’s liberated. When he’s liberated, he knows he’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.’
Ayaṁ vuccati, bhikkhave, bhikkhu ukkhittapaligho itipi, saṅkiṇṇaparikkho itipi, abbūḷhesiko itipi, niraggaḷo itipi, ariyo pannaddhajo pannabhāro visaṁyutto itipi. Such a bhikkhu is one who is called ‘one who has lifted the cross-bar’, ‘one who has filled in the moat’, ‘one who has pulled up the pillar’, ‘one who is unbarred’, and also ‘a noble one with banner lowered and burden dropped, detached’.
Kathañca, bhikkhave, bhikkhu ukkhittapaligho hoti? And how has a bhikkhu raised the cross-bar? Idha, bhikkhave, bhikkhuno avijjā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. It’s when for a bhikkhu ignorance has been given up, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Evaṁ kho, bhikkhave, bhikkhu ukkhittapaligho hoti. That’s how a bhikkhu has lifted the cross-bar.
Kathañca, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti? And how has a bhikkhu filled in the moat? Idha, bhikkhave, bhikkhuno ponobbhaviko jātisaṁsāro pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. It’s when for a bhikkhu the roaming through births involving repeated being has been given up, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Evaṁ kho, bhikkhave, bhikkhu saṅkiṇṇaparikkho hoti. That’s how a bhikkhu has filled in the moat.
Kathañca, bhikkhave, bhikkhu abbūḷhesiko hoti? And how has a bhikkhu pulled up the pillar? Idha, bhikkhave, bhikkhuno taṇhā pahīnā hoti, ucchinnamūlā tālāvatthukatā anabhāvaṅkatā, āyatiṁ anuppādadhammā. It’s when for a bhikkhu craving has been given up, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Evaṁ kho, bhikkhave, bhikkhu abbūḷhesiko hoti. That’s how a bhikkhu has pulled up the pillar.
Kathañca, bhikkhave, bhikkhu niraggaḷo hoti? And how is a bhikkhu unimpeded? Idha, bhikkhave, bhikkhuno pañca orambhāgiyāni saṁyojanāni pahīnāni honti, ucchinnamūlāni tālāvatthukatāni anabhāvaṅkatāni, āyatiṁ anuppādadhammāni. It’s when for a bhikkhu the five lower fetters have been given up, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Evaṁ kho, bhikkhave, bhikkhu niraggaḷo hoti. That’s how a bhikkhu is unimpeded.
Kathañca, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti? And how is a bhikkhu a noble one with banner lowered and burden dropped, detached? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti, ucchinnamūlo tālāvatthukato anabhāvaṅkato, āyatiṁ anuppādadhammo. It’s when for a bhikkhu the conceit ‘I am’ has been given up, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. Evaṁ kho, bhikkhave, bhikkhu ariyo pannaddhajo pannabhāro visaṁyutto hoti. That’s how a bhikkhu is a noble one with banner lowered and burden dropped, detached.
Evaṁ vimuttacittaṁ kho, bhikkhave, bhikkhuṁ saindā devā sabrahmakā sapajāpatikā anvesaṁ nādhigacchanti: When a bhikkhu’s mind is liberated like this, the gods together with Indra, Brahmā, and the Progenitor, search as they may, will not find: ‘idaṁ nissitaṁ tathāgatassa viññāṇan’ti. ‘That realized one’s consciousness is dependent on this.’ Taṁ kissa hetu? Why is that? Diṭṭhevāhaṁ, bhikkhave, dhamme tathāgataṁ ananuvijjoti vadāmi. Because that realized one is not to be found even amidst the present experience, I say.
Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim: ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. ‘The ascetic Gotama is an exterminator. He advocates the annihilation, eradication, and obliteration of a being that exists.’ Yathā cāhaṁ na, bhikkhave, yathā cāhaṁ na vadāmi, tathā maṁ te bhonto samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: I have been falsely misrepresented as what I am not, and saying what I do not say. ‘venayiko samaṇo gotamo, sato sattassa ucchedaṁ vināsaṁ vibhavaṁ paññāpetī’ti. Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ. In the past, as today, what I describe is suffering and the cessation of suffering. * The view that the self gets annihilated does not need to be deliberately held. It is enough to try to deny one’s experience of a sense of self instead of undermining it through the discernment of _paṭiccasamuppāda_ (see [MN 10](https://suttas.hillsidehermitage.org/?q=mn10). Most often, a view much the same in its nature as the third standpoint referred to in SN 12.18 is what is confounded with _anattā_. This is why, without the insight of impermanence and __paṭiccasamuppāda_ of a noble disciple, there is no alternative but to either accept or deny the self, both of which are mistaken (SN 12.15). Tatra ce, bhikkhave, pare tathāgataṁ akkosanti paribhāsanti rosenti vihesenti, tatra, bhikkhave, tathāgatassa na hoti āghāto na appaccayo na cetaso anabhiraddhi. This being so, if others abuse, attack, harass, and trouble the Realized One, he doesn’t get irritated, bitter, or annoyed.
Tatra ce, bhikkhave, pare tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa na hoti ānando na somanassaṁ na cetaso uppilāvitattaṁ. If others honor, respect, revere, or venerate him, he doesn’t become delighted, happy, or elated. Tatra ce, bhikkhave, pare vā tathāgataṁ sakkaronti garuṁ karonti mānenti pūjenti, tatra, bhikkhave, tathāgatassa evaṁ hoti: If others honor, respect, revere, or venerate him, he thinks: ‘yaṁ kho idaṁ pubbe pariññātaṁ tattha me evarūpā kārā karīyantī’ti. ‘Such acts are done to me at that [domain] which was completely understood beforehand.’
Tasmātiha, bhikkhave, tumhe cepi pare akkoseyyuṁ paribhāseyyuṁ roseyyuṁ viheseyyuṁ, tatra tumhe hi na āghāto na appaccayo na cetaso anabhiraddhi karaṇīyā. So, bhikkhus, if others abuse, attack, harass, and trouble you, don’t become irritated, bitter, or annoyed. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. Or if others honor, respect, revere, or venerate you, don’t become delighted, happy, or elated. Tasmātiha, bhikkhave, tumhe cepi pare sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, tatra tumhākaṁ evamassa: If they praise you, you should think: ‘yaṁ kho idaṁ pubbe pariññātaṁ, tattha me evarūpā kārā karīyantī’ti. ‘Such acts are done to me at that [domain] which was completely understood beforehand.’
Tasmātiha, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; So, bhikkhus, give up what isn't yours. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Giving it up will be for your lasting welfare and happiness.
Kiñca, bhikkhave, na tumhākaṁ? And what isn’t yours? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; Form isn’t yours: give it up. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Giving it up will be for your lasting welfare and happiness.
Vedanā, bhikkhave, na tumhākaṁ, taṁ pajahatha; Feeling … sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saññā, bhikkhave, na tumhākaṁ, taṁ pajahatha; perception … sā vo pahīnā dīgharattaṁ hitāya sukhāya bhavissati. Saṅkhārā, bhikkhave, na tumhākaṁ, te pajahatha; activities … te vo pahīnā dīgharattaṁ hitāya sukhāya bhavissanti. Viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; consciousness isn’t yours: give it up. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Giving it up will be for your lasting welfare and happiness.
Taṁ kiṁ maññatha, bhikkhave, What do you think, bhikkhus? yaṁ imasmiṁ jetavane tiṇakaṭṭhasākhāpalāsaṁ, taṁ jano hareyya vā daheyya vā yathāpaccayaṁ vā kareyya. Suppose a man was to carry off the grass, sticks, branches, and leaves in this Jeta’s Grove, or burn them, or do what they want with them. Api nu tumhākaṁ evamassa: Would you think, ‘amhe jano harati vā dahati vā yathāpaccayaṁ vā karotī’”ti? ‘This man is carrying us off, burning us, or doing what they want with us’?”
“No hetaṁ, bhante”. “No, Bhante. “Taṁ kissa hetu”? Why is that? “Na hi no etaṁ, bhante, attā vā attaniyaṁ vā”ti. Because to us that’s neither self nor belonging to self.”
“Evameva kho, bhikkhave, yaṁ na tumhākaṁ taṁ pajahatha; “In the same way, bhikkhus, give up what isn't yours. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Giving it up will be for your lasting welfare and happiness. Kiñca, bhikkhave, na tumhākaṁ? And what isn’t yours? Rūpaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; Form … taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Vedanā, bhikkhave …pe… feeling … saññā, bhikkhave … perception … saṅkhārā, bhikkhave …pe… activities … viññāṇaṁ, bhikkhave, na tumhākaṁ, taṁ pajahatha; consciousness isn’t yours: give it up. taṁ vo pahīnaṁ dīgharattaṁ hitāya sukhāya bhavissati. Giving it up will be for your lasting welfare and happiness.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā, vaṭṭaṁ tesaṁ natthi paññāpanāya. In this teaching, there are bhikkhus who are Arahants, who have destroyed the influxes, completed the renunciate journey, done what had to be done, laid down the burden, arrived at the highest goal, utterly destroyed the fetters of being, and are liberated through the right, ultimate knowledge. For them, there is no round of existence to be found. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ pañcorambhāgiyāni saṁyojanāni pahīnāni, sabbe te opapātikā, tattha parinibbāyino, anāvattidhammā tasmā lokā. In this teaching, there are bhikkhus who have given up the five lower fetters. All of them reappear spontaneously. They are extinguished there, and are not liable to return from that world. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. In this teaching, there are bhikkhus who, having given up three fetters, and weakened passion, aversion, and muddledness, are once-returners. All of them come back to this world once only, then make an end of suffering. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, sabbe te sotāpannā, avinipātadhammā, niyatā sambodhiparāyanā. In this teaching, there are bhikkhus who have given up the three fetters. All of them are stream-enterers, not liable to the underworld, bound for awakening. …
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike ye te bhikkhū dhammānusārino saddhānusārino sabbe te sambodhiparāyanā. In this teaching, there are bhikkhus who are Dhamma-followers or faith-followers. All of them are bound for awakening.
Evaṁ svākkhāto, bhikkhave, mayā dhammo uttāno vivaṭo pakāsito chinnapilotiko. Thus the teaching has been well explained by me, made clear, opened, illuminated, and stripped of patchwork. Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ mayi saddhāmattaṁ pemamattaṁ sabbe te saggaparāyanā”ti. In this teaching, there are those who have a degree of faith and fondness for me. All of them are bound for heaven.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Alagaddūpamasuttaṁ niṭṭhitaṁ dutiyaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn22