Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā campāyaṁ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṁ. At one time the Buddha was staying near Campā on the banks of the Gaggarā Lotus Pond together with a large Saṅgha of bhikkhus.
Atha kho pesso ca hatthārohaputto kandarako ca paribbājako yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā pesso hatthārohaputto bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Then Pessa the elephant driver’s son and Kandaraka the wanderer went to see the Buddha. When they had approached, Pessa bowed and sat down to one side. Kandarako pana paribbājako bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. But the wanderer Kandaraka exchanged pleasantries. When the amicable and cordial talk was over, he stood to one side. Ekamantaṁ ṭhito kho kandarako paribbājako tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhagavantaṁ etadavoca: He looked around the bhikkhu Saṅgha, who were so very silent, and said to the Buddha:
“acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. “It’s incredible, Master Gotama, it’s amazing! Yāvañcidaṁ bhotā gotamena sammā bhikkhusaṅgho paṭipādito. How the bhikkhu Saṅgha has been led to practice properly by Master Gotama! Yepi te, bho gotama, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—All the Arahants, the fully awakened Buddhas in the past or the future who lead the bhikkhu Saṅgha to practice properly will at best do so seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito. like Master Gotama does in the present.” Yepi te, bho gotama, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi bhotā gotamena sammā bhikkhusaṅgho paṭipādito”ti.
“Evametaṁ, kandaraka, evametaṁ, kandaraka. “That’s so true, Kandaraka! That’s so true! Yepi te, kandaraka, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādesuṁ—All the Arahants, the fully awakened Buddhas in the past or the future who lead the bhikkhu Saṅgha to practice properly will at best do so seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito. like I do in the present. Yepi te, kandaraka, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto etaparamaṁyeva sammā bhikkhusaṅghaṁ paṭipādessanti— seyyathāpi etarahi mayā sammā bhikkhusaṅgho paṭipādito.
Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā. For in this bhikkhu Saṅgha there are bhikkhus who are Arahants, who have destroyed the influxes, fulfilled the training, 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. Santi hi, kandaraka, bhikkhū imasmiṁ bhikkhusaṅghe sekkhā santatasīlā santatavuttino nipakā nipakavuttino; And in this bhikkhu Saṅgha there are trainee bhikkhus who are consistently virtuous, consistent in their behavior and living judiciously. te catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharanti. They abide with their minds well established in the four establishments of recollection. Katamesu catūsu? What four?
Idha, kandaraka, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; Here, a bhikkhu abides maintaining perspective of the body concurrently with the body—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; He abides maintaining perspective of feelings concurrently with feelings—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; He abides maintaining perspective of the mind concurrently with the mind—diligent, aware, and recollected, having dispelled longing and upset in regard to the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassan”ti. He abides maintaining perspective of phenomena concurrently with phenomena—diligent, aware, and recollected, having subdued longing and upset in regard to the world.
Evaṁ vutte, pesso hatthārohaputto bhagavantaṁ etadavoca: When he had spoken, Pessa said to the Buddha:
“acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, Bhante, it’s amazing! Yāva supaññattā cime, bhante, bhagavatā cattāro satipaṭṭhānā sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. How well described by the Buddha are the four establishments of recollection! For the purification of beings, for the surmounting of sorrow and lamentation, for making and end of suffering and upset, for accomplishing the method, and for realizing Nibbāna. Mayampi hi, bhante, gihī odātavasanā kālena kālaṁ imesu catūsu satipaṭṭhānesu suppatiṭṭhitacittā viharāma. For we white-clothed laypeople also from time to time abide with our minds well set in the four establishments of recollection. *This is probably the only passage in the Nikāyas mentioning laypeople practicing the four _satipaṭṭhānas_. However, it is very likely that the layman Pessa here is a noble individual, judging by the Buddha’s lofty praise of his understanding further below. Other discourses to laypeople where practice of the _satipaṭṭhānas_ is at least implied are also directed at noble lay disciples (e.g., MN 44, MN 143, SN 22.1, SN 41.6, AN 3.71, AN 5.176, AN 11.12). Idha mayaṁ, bhante, kāye kāyānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; We abide maintaining perspective of the body concurrently with the body … vedanāsu vedanānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; of feelings concurrently with feelings … citte cittānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ; of the mind concurrently with the mind … dhammesu dhammānupassino viharāma ātāpino sampajānā satimanto, vineyya loke abhijjhādomanassaṁ. of phenomena concurrently with phenomena—diligent, aware, and recollected, having subdued longing and upset in regard to the world.
Acchariyaṁ, bhante, abbhutaṁ, bhante. It’s incredible, Bhante, it’s amazing! Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. How the Buddha knows what’s best for beings, even though people continue to be so shady, rotten, and tricky. Gahanañhetaṁ, bhante, yadidaṁ manussā; For human beings are shady, Bhante, uttānakañhetaṁ, bhante, yadidaṁ pasavo. while the animal is obvious. Ahañhi, bhante, pahomi hatthidammaṁ sāretuṁ. For I can drive an elephant in training, Yāvatakena antarena campaṁ gatāgataṁ karissati sabbāni tāni sāṭheyyāni kūṭeyyāni vaṅkeyyāni jimheyyāni pātukarissati. and while going back and forth in Campā it’ll try all the tricks, bluffs, ruses, and feints that it can. Amhākaṁ pana, bhante, dāsāti vā pessāti vā kammakarāti vā aññathāva kāyena samudācaranti aññathāva vācāya aññathāva nesaṁ cittaṁ hoti. But my bondservants, servants, and workers behave one way by body, another by speech, and their minds another. Acchariyaṁ, bhante, abbhutaṁ, bhante. It’s incredible, Bhante, it’s amazing! Yāvañcidaṁ, bhante, bhagavā evaṁ manussagahane evaṁ manussakasaṭe evaṁ manussasāṭheyye vattamāne sattānaṁ hitāhitaṁ jānāti. How the Buddha knows what’s best for beings, even though people continue to be so shady, rotten, and tricky. Gahanañhetaṁ, bhante, yadidaṁ manussā; For human beings are shady, Bhante, uttānakañhetaṁ, bhante, yadidaṁ pasavo”ti. while the animal is obvious.”
“Evametaṁ, pessa, evametaṁ, pessa. “That’s so true, Pessa! That’s so true! Gahanañhetaṁ, pessa, yadidaṁ manussā; For human beings are shady, uttānakañhetaṁ, pessa, yadidaṁ pasavo. while the animal is obvious. Cattārome, pessa, puggalā santo saṁvijjamānā lokasmiṁ. Pessa, these four individuals are found in the world. Katame cattāro? What four?
- Idha, pessa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto; One individual mortifies themselves, committed to the practice of mortifying themselves.
- idha pana, pessa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto; One individual mortifies others, committed to the practice of mortifying others.
- idha pana, pessa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto; One individual mortifies themselves and others, committed to the practice of mortifying themselves and others.
- idha pana, pessa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. One individual doesn’t mortify neither themselves nor others, committed to the practice of not mortifying themselves nor others. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. They live desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine.
Imesaṁ, pessa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? Which one of these four individuals appeals to you?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto, ayaṁ me puggalo cittaṁ nārādheti. “Bhante, the first three individuals don’t appeal to me. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto, ayampi me puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati— ayameva me puggalo cittaṁ ārādhetī”ti. Only the fourth individual appeals to me, who doesn’t mortify neither themselves nor others.”
“Kasmā pana te, pessa, ime tayo puggalā cittaṁ nārādhentī”ti? “But why don’t the first three individuals appeal to you?”
“Yvāyaṁ, bhante, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—“Bhante, the individual who mortifies themselves does so even though they desire pleasure and are opposed to displeasure. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why that individual doesn’t appeal to me. Yopāyaṁ, bhante, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The individual who mortifies others does so even though others they desire pleasure and are opposed to displeasure. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why that individual doesn't appeal to me. Yopāyaṁ, bhante, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti—The individual who mortifies themselves and others does so even though both themselves and others desire pleasure and are opposed to displeasure. iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why that individual doesn’t appeal to me. Yo ca kho ayaṁ, bhante, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; The individual who doesn’t mortify neither themselves nor others—living desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine—does not torment themselves or others, both of whom desire pleasure and are opposed to displeasure. so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti— iminā me ayaṁ puggalo cittaṁ ārādheti. That’s why that individual appeals to me. Handa ca dāni mayaṁ, bhante, gacchāma; Well, now, Bhante, I must go. bahukiccā mayaṁ bahukaraṇīyā”ti. I have many duties, and much to do.”
“Yassadāni tvaṁ, pessa, kālaṁ maññasī”ti. “Pessa, go at your convenience.” Atha kho pesso hatthārohaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. And then Pessa the elephant driver’s son, having delighted in and expressed appreciation for what the Buddha said, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Atha kho bhagavā acirapakkante pesse hatthārohaputte bhikkhū āmantesi: Then, not long after he had left, the Buddha addressed the bhikkhus: “paṇḍito, bhikkhave, pesso hatthārohaputto; “Bhikkhus, Pessa the elephant driver’s son is wise. mahāpañño, bhikkhave, pesso hatthārohaputto. He is of great understanding. Sace, bhikkhave, pesso hatthārohaputto muhuttaṁ nisīdeyya yāvassāhaṁ ime cattāro puggale vitthārena vibhajissāmi, mahatā atthena saṁyutto abhavissa. If he had sat here a little longer so that I could have analyzed these four individuals in detail, he would have greatly benefited. Api ca, bhikkhave, ettāvatāpi pesso hatthārohaputto mahatā atthena saṁyutto”ti. Still, even with this much he has already greatly benefited.”
“Etassa, bhagavā, kālo, etassa, sugata, kālo, “Now is the time, Blessed One! Now is the time, Holy One! yaṁ bhagavā ime cattāro puggale vitthārena vibhajeyya. Bhagavato sutvā bhikkhū dhāressantī”ti. May the Buddha analyze these four individuals in detail. The bhikkhus will listen and remember it.”
“Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, bhikkhus, 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:
“Katamo ca, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati; “And what individual mortifies themselves, committed to the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared for them, or an invitation for a meal. so na kumbhimukhā paṭiggaṇhāti na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī; na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; They feed on one saucer a day, two saucers a day, up to seven saucers a day. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ aḍḍhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti; vanamūlaphalāhāro yāpeti pavattaphalabhojī. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. kesamassulocakopi hoti, kesamassulocanānuyogamanuyutto, They tear out their hair and beard, committed to this practice. ubbhaṭṭhakopi hoti āsanapaṭikkhitto, They constantly stand, refusing seats. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They squat, committed to the endeavor of squatting. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; They lie on a mat of thorns, making a mat of thorns their bed. sāyatatiyakampi udakorohanānuyogamanuyutto viharati—They’re committed to the practice of immersion in water three times a day, including the evening. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to practicing these various ways of mortifying and tormenting the body. Ayaṁ vuccati, bhikkhave, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.
Katamo ca, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto? And what individual mortifies others, committed to the practice of mortifying others? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. It’s when an individual is a slaughterer of sheep, pigs, or poultry, a hunter or trapper, a fisher, a bandit, an executioner, a butcher, a jailer, or someone with some other kind of cruel livelihood. Ayaṁ vuccati, bhikkhave, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called an individual who mortifies others, being committed to the practice of mortifying others.
Katamo ca, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto brāhmaṇo vā mahāsālo. It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. There he lies on the bare ground strewn with grass. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder. So evamāha: He says: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. Ayaṁ vuccati, bhikkhave, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Katamo ca, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto, so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? And what individual doesn’t mortify neither themselves or others, but lives desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine?
Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. 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. They gain faith in the Realized One So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflect: ‘sambādho gharāvāso rajāpatho, 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 bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once he’s gone forth, he takes up the training and livelihood of the bhikkhus. He 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. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. He gives up and abstains from taking what is not given. He takes only what’s given, and expects only what’s given. He keeps himself clean by not thieving. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. He gives up and abstains from incelibacy. He is celibate, set apart, avoiding the vulgar act of sex. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. He gives up and abstains from lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya—iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. He gives up and abstains from divisive speech. He doesn’t repeat in one place what he heard in another to divide people against each other. Instead, he reconciles those who are divided, supporting unity, delighting in harmony, enjoying harmony, and speaking words that promote harmony. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti, yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. He gives up and abstains from harsh speech. He speaks in a way that’s gentle, pleasing to the ear, affectionate, going to the heart, polite, likable, and agreeable to the people. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. He gives up and abstains from frivolous speech. His words are timely, true, and meaningful, in line with the teaching-and-discipline. He says things at the right time which are valuable, reasonable, succinct, and beneficial. So bījagāmabhūtagāmasamārambhā paṭivirato hoti, He abstains from violence towards plants and seeds. ekabhattiko hoti rattūparato virato vikālabhojanā; He eats in one part of the day, abstaining from eating at night and at the wrong time. naccagītavāditavisūkadassanā paṭivirato hoti; He abstains from dancing, singing, music, and watching shows. mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti; He abstains from beautifying and adorning himself with garlands, perfumes, and makeup. uccāsayanamahāsayanā paṭivirato hoti; He abstains from high and luxurious beds. jātarūparajatapaṭiggahaṇā paṭivirato hoti; He abstains from receiving gold and money, āmakadhaññapaṭiggahaṇā paṭivirato hoti; raw grains, āmakamaṁsapaṭiggahaṇā paṭivirato hoti; raw meat, itthikumārikapaṭiggahaṇā paṭivirato hoti; women and girls, dāsidāsapaṭiggahaṇā paṭivirato hoti; male and female bondservants, ajeḷakapaṭiggahaṇā paṭivirato hoti; goats and sheep, kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti; chickens and pigs, hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti; elephants, cows, horses, and mares, khettavatthupaṭiggahaṇā paṭivirato hoti; and fields and land. dūteyyapahiṇagamanānuyogā paṭivirato hoti; He abstains from running errands and messages; kayavikkayā paṭivirato hoti; buying and selling; tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti; falsifying weights, metals, or measures; ukkoṭanavañcananikatisāciyogā paṭivirato hoti; bribery, fraud, cheating, and duplicity; chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. He’s 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 nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; He’s like a bird: wherever it flies, wings are its only burden. evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. In the same way, 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. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Possessed of this noble aggregate of virtue, he experiences a blameless comfort internally. *[Sīla is Samādhi](https://www.hillsidehermitage.org/sila-is-samadhi/)
So 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. *[Restraining the Senses](https://www.hillsidehermitage.org/restraining-the-senses/) Sotena saddaṁ sutvā …pe… When he hears a sound with the ear … ghānena gandhaṁ ghāyitvā …pe… When he smells an odor with the nose … jivhāya rasaṁ sāyitvā …pe… When he tastes a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… 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.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti. He 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.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato Possessed of this noble aggregate of virtue, this noble contentment, this noble sense restraint, and this noble recollection-and-awareness, 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 with 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.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, He gives up these five hindrances, defilements of the mind that weaken understanding. *[“Abandoning the Hindrances” Playlist](https://www.youtube.com/playlist?list=PLUPMn2PfEqIy1U5nMmpJuGdgRKkBDA5mX) vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; Then, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, he abides having entered upon the first jhāna.
vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; 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.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; With the fading of joy, a 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.”
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. 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 evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he 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.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he 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.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the destruction of the influxes. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti 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 āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti 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.’
Ayaṁ vuccati, bhikkhave, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. This is called an individual who neither mortifies themselves nor others, being committed to the practice of not mortifying themselves nor others. So attantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. They live desireless right in the present experience, extinguished, cooled, experiencing comfort, having themselves become divine.
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Kandarakasuttaṁ niṭṭhitaṁ paṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn51