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Majjhima Nikāya 17 Middle Discourses 17
Vanapatthasutta Jungle Thickets
Evaṁ me sutaṁ—So I have heard. Thus I 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. On one occasion the Blessed One was living at Savatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” ‘Bhikkhus.’
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. ‘Venerable Sir,’ they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“vanapatthapariyāyaṁ vo, bhikkhave, desessāmi, “Mendicants, I will teach you an exposition about jungle thickets. ‘Bhikkhus, I shall expound to you a discourse on jungle thickets.
taṁ suṇātha, sādhukaṁ manasikarotha, bhāsissāmī”ti. Listen and apply your mind well, I will speak.” Listen and heed well what I shall say.’
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. “Yes, sir,” they replied. ‘Even so, venerable sir’, the bhikkhus replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Idha, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. “Mendicants, take the case of a mendicant who lives close by a jungle thicket. ‘Here, bhikkhus, a bhikkhu lives in some jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke. While living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his unexhausted taints do not come to exhaustion, the unattained supreme surcease of bondage is not attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: The bhikkhu should take count of this.
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi, tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established, my mind does not become immersed in samādhi, my defilements do not come to an end, and I do not arrive at the supreme sanctuary from the yoke.
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.’
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. That mendicant should leave that jungle thicket that very time of night or day; they should not stay there. He should depart from that jungle thicket that very night or that very day; he should not continue living there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. ‘Here a bhikkhu lives in some jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Their mindfulness does not become established … While living there his unestablished mindfulness does not become established, his unconcentrated mind does not become concentrated, his unexhausted taints do not come to exhaustion, the unattained supreme surcease of bondage is not attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by. yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: The bhikkhu should take count of this, but he should reflect thus:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. “I did not go forth from the home life into homelessness for the sake of robes, alms-food, resting place and the requisite of medcine as cure for the sick;
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my mindfulness does not become established …’ but yet I make no progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi tamhā vanapatthā pakkamitabbaṁ, na vatthabbaṁ. That mendicant should, after appraisal, leave that jungle thicket; they should not stay there. He should depart from that jungle thicket after weighing the matter; he should not continue living there.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. ‘Here a bhikkhu lives in some jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te kasirena samudāgacchanti. Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: But the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by. That mendicant should reflect: yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by. The bhikkhu should take count of this, but should reflect thus:
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi.
Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. But I didn’t go forth from the lay life to homelessness for the sake of a robe, almsfood, lodgings, or medicines and supplies for the sick. “I did not go forth from home life into homelessness for the sake of robes, alms-food, resting place, and the requisite of medicine as cure for the sick;
Atha ca pana me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. Moreover, while living close by this jungle thicket, my mindfulness becomes established …’ but yet I make progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That mendicant should, after appraisal, stay in that jungle thicket; they should not leave. He should continue living in that jungle thicket after weighing the matter; he should not depart.
Idha pana, bhikkhave, bhikkhu aññataraṁ vanapatthaṁ upanissāya viharati. Take another case of a mendicant who lives close by a jungle thicket. ‘Here a bhikkhu lives in some jungle thicket.
Tassa taṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Their mindfulness becomes established … While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life are easy to come by. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place, and the requisite of medicine as cure for the sick—are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: The bhikkhu should take count of this.
‘ahaṁ kho imaṁ vanapatthaṁ upanissāya viharāmi. Tassa me imaṁ vanapatthaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living close by this jungle thicket, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’
Tena, bhikkhave, bhikkhunā yāvajīvampi tasmiṁ vanapatthe vatthabbaṁ, na pakkamitabbaṁ. That mendicant should stay in that jungle thicket for the rest of their life; they should not leave. He should continue living in that jungle thicket as long as life lasts; he should not depart.
Idha, bhikkhave, bhikkhu aññataraṁ gāmaṁ upanissāya viharati …pe… Take the case of a mendicant who lives supported by a village … ‘Here a bhikkhu lives in a certain village …
aññataraṁ nigamaṁ upanissāya viharati …pe… town … ‘… a certain town …
aññataraṁ nagaraṁ upanissāya viharati …pe… city … ‘… a certain city …
aññataraṁ janapadaṁ upanissāya viharati …pe… country … ‘… a certain country …
aññataraṁ puggalaṁ upanissāya viharati. an individual. ‘Here a bhikkhu lives with a certain person …
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. As they do so, their mindfulness does not become established, their mind does not become immersed in samādhi, their defilements do not come to an end, and they do not arrive at the supreme sanctuary from the yoke. (as in para. 3) …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchantī’ti. And the necessities of life are hard to come by.’
Tena, bhikkhave, bhikkhunā rattibhāgaṁ vā divasabhāgaṁ vā so puggalo anāpucchā pakkamitabbaṁ, nānubandhitabbo. That mendicant should leave that individual at any time of the day or night, without taking leave; they should not follow them. … He should depart from that person that very night or that very day without asking; he should not continue following him.
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a mendicant who lives supported by an individual. Here a bhikkhu lives with a certain person …
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāti. Their mindfulness does not become established … (as in para. 4) …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā, te appakasirena samudāgacchanti. But the necessities of life are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmi. ‘… my mindfulness does not become established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. But the necessities of life are easy to come by.’ … yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are easy to come by.
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. “I did not go forth from the home life into homelessness for the sake of robes, alms-food, resting place and the requisite of medcine as cure for the sick;
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati na upaṭṭhāti, asamāhitañca cittaṁ na samādhiyati, aparikkhīṇā ca āsavā na parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ nānupāpuṇāmī’ti. but yet I make no progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo āpucchā pakkamitabbaṁ, nānubandhitabbo. That mendicant should, after appraisal, leave that individual having taken leave; they should not follow them. … He should depart from that person, after weighing the matter, without asking; he should not go on following him.
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a mendicant who lives supported by an individual. Here a bhikkhu lives with a certain person …
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. Their mindfulness becomes established … While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by. yet the requisites for the life of one gone forth that should be available—robes, alms-food, resting place and the requisite of medicine as cure for the sick—are hard to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect: The bhikkhu should take count of this, but should reflect thus: “
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘… my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te kasirena samudāgacchanti. But the necessities of life are hard to come by.’ …
Na kho panāhaṁ cīvarahetu agārasmā anagāriyaṁ pabbajito, na piṇḍapātahetu …pe… na senāsanahetu …pe… na gilānappaccayabhesajjaparikkhārahetu agārasmā anagāriyaṁ pabbajito. I did not go forth from home life into homelessness for the sake of robes, alms-food, resting place, and the requisite of medicine as cure for the sick;
Atha ca pana me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmī’ti. but yet I make progress here.”
Tena, bhikkhave, bhikkhunā saṅkhāpi so puggalo anubandhitabbo, na pakkamitabbaṁ. That mendicant should, after appraisal, follow that individual; they should not leave. He should continue following that person after weighing the matter; he should not depart from him.
Idha pana, bhikkhave, bhikkhu aññataraṁ puggalaṁ upanissāya viharati. Take another case of a mendicant who lives supported by an individual. ‘Here a bhikkhu lives with a certain person …
Tassa taṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāti. As they do so, their mindfulness becomes established, their mind becomes immersed in samādhi, their defilements come to an end, and they arrive at the supreme sanctuary from the yoke. While living there his unestablished mindfulness becomes established, his unconcentrated mind becomes concentrated, his unexhausted taints come to exhaustion, the unattained supreme surcease of bondage is attained;
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchanti. And the necessities of life that a renunciate requires—robes, almsfood, lodgings, and medicines and supplies for the sick—are easy to come by. and also the requisites for the life of one gone forth that should be available—robes, alms-food, resting place, and the requisite of medicine as cure for the sick—are easy to come by.
Tena, bhikkhave, bhikkhunā iti paṭisañcikkhitabbaṁ: That mendicant should reflect:
‘ahaṁ kho imaṁ puggalaṁ upanissāya viharāmi. Tassa me imaṁ puggalaṁ upanissāya viharato anupaṭṭhitā ceva sati upaṭṭhāti, asamāhitañca cittaṁ samādhiyati, aparikkhīṇā ca āsavā parikkhayaṁ gacchanti, ananuppattañca anuttaraṁ yogakkhemaṁ anupāpuṇāmi. ‘While living supported by this individual, my mindfulness becomes established …
Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā—cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārā—te appakasirena samudāgacchantī’ti. And the necessities of life are easy to come by.’
Tena, bhikkhave, bhikkhunā yāvajīvampi so puggalo anubandhitabbo, na pakkamitabbaṁ, api panujjamānenapī”ti. That mendicant should follow that individual for the rest of their life; they should not leave them, even if driven away.” He should continue following that person as long as life lasts; he should not depart from him even if told to go.’
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.
Vanapatthasuttaṁ niṭṭhitaṁ sattamaṁ.