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Majjhima Nikāya 16 Middle Discourses 16
Cetokhilasutta Hard-heartedness
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 mendicants,
“bhikkhavo”ti. “Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied.
Bhagavā etadavoca: The Buddha said this:
“Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā appahīnā, pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. “Mendicants, when a mendicant has not given up five kinds of hard-heartedness and severed five shackles of the heart, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training. The two sets of five are also found at AN 10.14. The five kinds of “hard-heartedness” are also at AN 5.205, AN 9.71, DN 33:2.1.76, and DN 34:1.6.24, and the five “shackles of the heart” are at AN 5.206, AN 9.72, AN 9.82, AN 9.92, and DN 33:2.1.84. | While this sutta is addressed as normal to the bhikkhus, the parallels at AN 10.14, MA 206, and EA 51.4 are all addressed to both monks and nuns. This is one of the instances showing that the term bhikkhu is meant to include both monks and nuns, a common feature of Pali where the default gender is masculine. Hence I translate bhikkhu with “mendicant”, which is both literal and gender-neutral, unless it is clear that males are meant, in which case I use “monk”.
Katamāssa pañca cetokhilā appahīnā honti? What are the five kinds of hard-heartedness they haven’t given up? “Hard-heartedness” or “emotional barrenness” (cetokhila): ceto is one of several words for “mind, heart” and is functionally equivalent to citta, yet it tends to be used in contexts that emphasize the emotional dimensions of the mind such as here. Khila is said, in the commentary to Snp 1.2, to be land so barren that nothing grows even if it rains for four months.
Idha, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. Firstly, a mendicant has doubts about the Teacher. They’re uncertain, undecided, and lacking confidence.
Yo so, bhikkhave, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo appahīno hoti. This is the first kind of hard-heartedness they haven’t given up.
Puna caparaṁ, bhikkhave, bhikkhu dhamme kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… Furthermore, a mendicant has doubts about the teaching …
evamassāyaṁ dutiyo cetokhilo appahīno hoti. This is the second kind of hard-heartedness.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe kaṅkhati vicikicchati nādhimuccati na sampasīdati …pe… They have doubts about the Saṅgha …
evamassāyaṁ tatiyo cetokhilo appahīno hoti. This is the third kind of hard-heartedness.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati. They have doubts about the training … While “training” includes the threefold training of ethics, meditation, and wisdom, it specially indicates the foundational training in ethics. This is emphasized in the Chinese parallels, which mention the “precepts” here.
Yo so, bhikkhave, bhikkhu sikkhāya kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetokhilo appahīno hoti. This is the fourth kind of hard-heartedness.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto. Furthermore, a mendicant is angry and upset with their spiritual companions, resentful and closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo appahīno hoti. This is the fifth kind of hard-heartedness they haven’t given up.
Imāssa pañca cetokhilā appahīnā honti. These are the five kinds of hard-heartedness they haven’t given up.
Katamāssa pañca cetasovinibandhā asamucchinnā honti? What are the five shackles of the heart they haven’t severed?
Idha, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Firstly, a mendicant isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāme avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho asamucchinno hoti. This is the first shackle of the heart they haven’t severed.
Puna caparaṁ, bhikkhave, bhikkhu kāye avītarāgo hoti …pe… Furthermore, a mendicant isn’t free of greed for the body …
evamassāyaṁ dutiyo cetasovinibandho asamucchinno hoti. This is the second shackle of the heart.
Puna caparaṁ, bhikkhave, bhikkhu rūpe avītarāgo hoti …pe… Furthermore, a mendicant isn’t free of greed for form …
evamassāyaṁ tatiyo cetasovinibandho asamucchinno hoti. This is the third shackle of the heart.
Puna caparaṁ, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. They eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing …
Yo so, bhikkhave, bhikkhu yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho asamucchinno hoti. This is the fourth heart shackle.
Puna caparaṁ, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. They lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind doesn’t incline toward keenness, commitment, persistence, and striving.
Yassa cittaṁ na namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho asamucchinno hoti. This is the fifth shackle of the heart they haven’t severed.
Imāssa pañca cetasovinibandhā asamucchinnā honti. These are the five shackles of the heart they haven’t severed.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā appahīnā, ime pañca cetasovinibandhā asamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—netaṁ ṭhānaṁ vijjati. When a mendicant has not given up these five kinds of hard-heartedness and severed these five shackles of the heart, it’s not possible for them to achieve growth, improvement, or maturity in this teaching and training.
Yassa kassaci, bhikkhave, bhikkhuno pañca cetokhilā pahīnā, pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of hard-heartedness and severed these five shackles of the heart, it is possible for them to achieve growth, improvement, and maturity in this teaching and training.
Katamāssa pañca cetokhilā pahīnā honti? What are the five kinds of hard-heartedness they’ve given up?
Idha, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati. Firstly, a mendicant has no doubts about the Teacher. They’re not uncertain, undecided, or lacking confidence.
Yo so, bhikkhave, bhikkhu satthari na kaṅkhati na vicikicchati adhimuccati sampasīdati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetokhilo pahīno hoti. This is the first kind of hard-heartedness they’ve given up.
Puna caparaṁ, bhikkhave, bhikkhu dhamme na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… Furthermore, a mendicant has no doubts about the teaching …
evamassāyaṁ dutiyo cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu saṅghe na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… They have no doubts about the Saṅgha …
evamassāyaṁ tatiyo cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu sikkhāya na kaṅkhati na vicikicchati adhimuccati sampasīdati …pe… They have no doubts about the training …
evamassāyaṁ catuttho cetokhilo pahīno hoti.
Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto. They’re not angry and upset with their spiritual companions, not resentful or closed off.
Yo so, bhikkhave, bhikkhu sabrahmacārīsu na kupito hoti na anattamano anāhatacitto akhilajāto, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetokhilo pahīno hoti. This is the fifth kind of hard-heartedness they’ve given up.
Imāssa pañca cetokhilā pahīnā honti. These are the five kinds of hard-heartedness they’ve given up.
Katamāssa pañca cetasovinibandhā susamucchinnā honti? What are the five shackles of the heart they’ve severed?
Idha, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Firstly, a mendicant is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Yo so, bhikkhave, bhikkhu kāme vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ paṭhamo cetasovinibandho susamucchinno hoti. This is the first shackle of the heart they’ve severed.
Puna caparaṁ, bhikkhave, bhikkhu kāye vītarāgo hoti …pe… Furthermore, a mendicant is rid of greed for the body …
rūpe vītarāgo hoti …pe… They’re rid of greed for form …
na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati. They don’t eat as much as they like until their belly is full, then indulge in the pleasures of sleeping, lying down, and drowsing …
Yo so, bhikkhave, bhikkhu na yāvadatthaṁ udarāvadehakaṁ bhuñjitvā seyyasukhaṁ passasukhaṁ middhasukhaṁ anuyutto viharati, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya.
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ catuttho cetasovinibandho susamucchinno hoti.
Puna caparaṁ, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti. They don’t lead the spiritual life hoping to be reborn in one of the orders of gods, thinking: ‘By this precept or observance or fervent austerity or spiritual practice, may I become one of the gods!’
Yo so, bhikkhave, bhikkhu na aññataraṁ devanikāyaṁ paṇidhāya brahmacariyaṁ carati: ‘imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti, tassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya. This being so, their mind inclines toward keenness, commitment, persistence, and striving.
Yassa cittaṁ namati ātappāya anuyogāya sātaccāya padhānāya, evamassāyaṁ pañcamo cetasovinibandho susamucchinno hoti. This is the fifth shackle of the heart they’ve severed.
Imāssa pañca cetasovinibandhā susamucchinnā honti. These are the five shackles of the heart they’ve severed.
Yassa kassaci, bhikkhave, bhikkhuno ime pañca cetokhilā pahīnā, ime pañca cetasovinibandhā susamucchinnā, so vatimasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjissatīti—ṭhānametaṁ vijjati. When a mendicant has given up these five kinds of hard-heartedness and severed these five shackles of the heart, it is possible for them to achieve growth, improvement, or maturity in this teaching and training. Up to this point, the discourse is mostly identical to AN 10.14. In the next section, the Buddha goes on to show what “growth” means; with the emotional fundamentals in place, meditation can proceed.
So chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, They develop the basis of psychic power that has immersion due to enthusiasm, and active effort … The four iddhipada are included in the 37 “qualities on the side of awakening” (bodhipakkhiyadhamma). They are an alternate presentation of the path of meditation, with a special focus on developing samādhi. It seems the Buddha designed this presentation of Dhamma to appeal to the many meditators who are fascinated by psychic powers, with the aim to lead them on to the higher goal of liberation. | “Enthusiasm” (chanda) is the desire or will to practice the Dhamma for liberation.
vīriyasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to energy, and active effort … One who has the requisite enthusiasm will put forth “effort” to achieve the goal.
cittasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, the basis of psychic power that has immersion due to mental development, and active effort … When striving, one will purify and develop the “mind”. When citta appears in meditation contexts, it is often virtually a synonym of samādhi (see eg. cittabhāvanā, cittasampadā).
vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti, ussoḷhīyeva pañcamī. the basis of psychic power that has immersion due to inquiry, and active effort. And the fifth is sheer vigor. The mind clarified in samādhi can investigate the true nature of reality. | Ussoḷhi (“vigor”) is similar in meaning to “energy” (viriya) and “active effort” (saṅkhāra), underscoring the importance of effort here.
Sa kho so, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāya. A mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary from the yoke. Yogakkhema (“sanctuary from the yoke”) is a metaphor for Nibbāna that draws from the literal sense of khema as an oasis or sanctuary for men and beasts. After a hard day’s journey, a caravan would stop to rest, “unyoke” the draft animals, lay down the burden, and refresh themselves in the cool waters.
Seyyathāpi, bhikkhave, kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā. Suppose there was a chicken with eight or ten or twelve eggs. This simile recurs at MN 53:19.2 and elsewhere.
Tānassu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni. And she properly sat on them to keep them warm and incubated.
Kiñcāpi tassā kukkuṭiyā na evaṁ icchā uppajjeyya: Even if that chicken doesn’t wish:
‘aho vatime kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjeyyun’ti. ‘If only my chicks could break out of the eggshell with their claws and beak and hatch safely!’
Atha kho bhabbāva te kukkuṭapotakā pādanakhasikhāya vā mukhatuṇḍakena vā aṇḍakosaṁ padāletvā sotthinā abhinibbhijjituṁ. Still they can break out and hatch safely.
Evameva kho, bhikkhave, evaṁ ussoḷhipannarasaṅgasamannāgato bhikkhu bhabbo abhinibbidāya, bhabbo sambodhāya, bhabbo anuttarassa yogakkhemassa adhigamāyā”ti. In the same way, a mendicant who possesses these fifteen factors, including vigor, is capable of breaking out, becoming awakened, and reaching the supreme sanctuary from the yoke.”
Idamavoca bhagavā. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said.
Cetokhilasuttaṁ niṭṭhitaṁ chaṭṭhaṁ.