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Majjhima Nikāya 94 Middle Discourses 94 The Sutta (94)
Ghoṭamukhasutta With Ghoṭamukha
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane. At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove. On one occasion the Venerable Udena was living at Benares in the Khemiya Mango Grove.
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business. Now on that occasion Ghotamukha of the divine caste had arrived at Benares for some business or other.
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. Then as he was going for a walk he went to the Khemiya Mango Grove. As he was walking and wandering for exercise he came to the Khemiya Mango Grove.
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. At that time Venerable Udena was walking mindfully in the open air. And on that occasion the Venerable Udena was walking up and down in the open.
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi. Ghoṭamukha approached and exchanged greetings with him. Then Ghoṭamukha of the divine caste went up to him and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: Walking alongside Udena, he said, Then when the courteous and amiable talk was finished, still walking up and down with the Venerable Udena, he said this:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—“Worthy ascetic, there is no such thing as a principled renunciate life; ‘Worthy monk, there is no true wandering:
evaṁ me ettha hoti. that’s what I think. that is how it appears to me in this case.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” And that is either owing to (my) not seeing those such as your goodselves, or else it is (owing to not seeing that) which is the Dhamma here.’
Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out. 3. When this was said, the Venerable Udena stepped down from the walk and went into his dwelling, where he sat down on a seat made ready.
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side. And Ghoṭamukha too stepped down from the walk and went into the dwelling, where he stood at one side.
Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: Udena said to him, Then the Venerable Udena said to him:
“saṁvijjanti kho, brāhmaṇa, āsanāni. “There are seats, brahmin. ‘There are seats, divine,
Sace ākaṅkhasi, nisīdā”ti. Please sit if you wish.” sit down if you wish.’
“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. “I was just waiting for you to sit down. ‘We did not sit down because we were waiting for Master Udena (to speak);
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti? For how on earth could one such as I presume to sit first without being invited?” for how should one like me presume to sit down on a seat uninvited?’
Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Then he took a low seat and sat to one side, Then he took a low seat and sat down at one side.
Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: where he said, When he had done so, he said:
“ambho samaṇa, ‘natthi dhammiko paribbajo’—“Worthy ascetic, there is no such thing as a principled renunciate life; ‘Worthy monk, there is no true wandering:
evaṁ me ettha hoti. that’s what I think. that is how it appears to me in this case.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” And that is either owing to (my) not seeing those such as your good selves, or else it is (owing to not seeing that) which is the Dhamma here.’
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: “Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Divine, if you think any statement of mine is to be agreed with, then agree with it; if you think any statement is to be argued against, argue against (it); and if you should not know the meaning of any statement of mine, ask me more about it thus:
‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti. ‘Sir, why is this? What does that mean?’” “This was the statement, Master Udena; what is its meaning?” In this way there can be conversation between us on this matter.’
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti. “Let us discuss this. I will do as you say.” ‘Master Udena, if I think any statement of Master Udena’s is to be agreed with, I shall agree with it; if I think any statement is to be argued against, I shall argue it; and if I should not know the meaning of any statement of Master Udena’s I shall ask Master Udena more about it thus: “This was the statement Master Udena; what is its meaning?” In this way let there be conversation between us on this matter.’
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. “Brahmin, these four individuals are found in the world. ‘Divine, there are four kinds of persons to be found existing in the world.
Katame cattāro? What four? What four?
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. One individual mortifies themselves, committed to the practice of mortifying themselves. Here a certain kind of person torments himself being interested in self-torture.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. One individual mortifies others, committed to the practice of mortifying others. ‘Here a certain kind of person torments others, being interested in torturing others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. ‘Here a certain kind of person torments himself, being interested in self-torture, and he torments others, being interested in torturing others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. ‘Here a certain kind of person does not torment himself, not being interested in self-torture, nor does he torment others, not being interested in torturing others;
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. since he torments neither himself nor others he is here and now unparched extinguished, cooled, he abides experiencing pleasure as one become divine in himself.
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti? Which one of these four individuals do you like the sound of?” ‘Which of these four kinds of person commends itself to your mind, divine?’
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; “Sir, I don’t like the sound of the first three individuals. ‘The first three do not commend themselves to my mind, Venerable sir,
yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;
yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;
yo ca kho ayaṁ, bho udena, 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. I only like the sound of the last individual, who doesn’t mortify either themselves or others.” but the last one does so.’
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti? “But why don’t you like the sound of those three individuals?” ‘But, divine why do these three kinds of persons not commend themselves to your mind?’
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; “Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. ‘Venerable sir, the kind of person who torments himself, being interested in self-torments and tortures his own self which desires pleasure and recoils from pain;
iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that individual. that is why that kind of person does not commend itself to my mind.
Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; The individual who mortifies others does so even though others want to be happy and recoil from pain. And the kind of person who torments others, being interested in torturing others, torments and tortures another who desires pleasure and recoils from pain;
iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that individual. that is why that kind of person does not commend itself to my mind.
Yopāyaṁ, bho udena, 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 want to be happy and recoil from pain. And the third kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others, both of them desiring pleasure and recoiling from pain;
iminā me ayaṁ puggalo cittaṁ nārādheti. That’s why I don’t like the sound of that individual. that is why that kind of person does not commend itself to my mind.
Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. But the kind of person who does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others, since he torments neither himself nor others, he is here and now unparched, extinguished, cooled, and having become divine in himself he abides experiencing pleasure.
iminā me ayaṁ puggalo cittaṁ ārādhetī”ti. That’s why I like the sound of that individual.” That is why that kind of person commends itself to my mind.’
“Dvemā, brāhmaṇa, parisā. “There are, brahmin, these two groups of people. ‘Divine, there are two kinds of assembly.
Katamā dve? What two? What two?
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati. There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency. Here a certain assembly lusts greatly after jewels and earrings, seeks bondsmen and bondswomen, seeks fields and land, seeks gold and silver.
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā. And there’s another group of people who, not being obsessed with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and currency, and goes forth from the lay life to homelessness. But here a certain assembly does not lust at all after jewels and earrings, but abandoning wife and children, abandoning bondsmen and bondswomen, abandoning fields and land, abandoning gold and silver, it has gone forth from home life to homelessness.
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. Now, brahmin, that individual who doesn’t mortify either themselves or others—Now there is this kind of person who neither torments himself, not being interested in self-torture, nor torments others, not being interested in torturing others;
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. who, since he torments neither himself nor others, is here and now unparched, extinguished, cooled, and having become divine in himself, he abides experiencing pleasure.
Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—in which of these two groups of people do you usually find such an individual?” In which of the two kinds of assembly do you see this person most often, divine?’
yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; “I usually find such an individual in ‘I see this kind of person most often in
imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti. the group that has gone forth from the lay life to homelessness.” the second kind of assembly, Master Udena.’
“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—“Just now I understood you to say: ‘But only just now, divine, we understood you to say:
ambho samaṇa, natthi dhammiko paribbajo, ‘Worthy ascetic, there is no such thing as a principled renunciate life; ‘Worthy monk, there is no true wandering:
evaṁ me ettha hoti. that’s what I think. that is how it appears to me in this case.
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” And that is either owing to (my) not seeing those such as your good-selves, or else it is (owing to not seeing that) which is Dhamma here”.’
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. “Well, I obviously had my reasons for saying that, master Udena. ‘Certainly, Master Udena, it was in order to learn, in fact, that that statement was made by me.
‘Atthi dhammiko paribbajo’—But there is such a thing as a principled renunciate life. There is true wandering:
evaṁ me ettha hoti. That’s what I think, that is how it appears to me in this case,
Evañca pana maṁ bhavaṁ udeno dhāretu. and that’s how you should remember me. and may Master Udena remember me (to have spoken) thus.
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti. Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.” And now it would be good if out of compassion Master Udena would expound in detail those four kinds of persons which he mentioned in brief without expounding them in detail.’
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti. “Well then, brahmin, listen and apply your mind well, I will speak.” ‘Then, divine, listen and attend carefully to what I shall say.’
“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. “Yes, worthy sir,” replied Ghoṭamukha. ‘Yes, Venerable sir,’ he replied.
Āyasmā udeno etadavoca: Udena said this: The venerable Udena said this:
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? “What individual mortifies themselves, committed to the practice of mortifying themselves? ‘Divine, what is the kind of person who torments himself, being interested in self-torture?
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. It’s when an individual 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 on their behalf, or an invitation for a meal. Here a certain person goes naked, rejecting conventions, licking his hands, not coming when asked, not stopping when asked; he does not accept a thing brought or a thing specially made or an invitation;
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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. he receives nothing from out of a pot, from out of a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a woman with child, from a woman giving suck, from (where) a woman was lying with a man, from where food was advertized to be distributed, from where a dog was waiting, from where flies were buzzing; he accepts no fish or meat, he drinks no liquor, wine or besotting drink;
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. he keeps to one house, to one morsel; he keeps to two houses, to two morsels … he keeps to seven houses, to seven morsels.
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. He lives on one saucerful, on two saucerfuls … on seven saucerfuls, a day;
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ 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. he takes food once a day, once each two days … once each seven days, and so, up to once each fortnight. He dwells pursuing the practice of taking food at stated 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. He is an eater of greens, or millet, or wild rice, or hide-parings, or moss, or ricebran, or rinsings, or sesamum flour, or grass, or cowdung; he lives on forest roots and on fruits as a feeder on windfalls.
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. He clothes himself in hemp, in hemp mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in kusa-grass fabric, in bark fabric, in wood (shavings) fabric, in head-hair wool, in animal wool, in owls’ wings.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, They tear out their hair and beard, committed to this practice. He is one who pulls out hair and beard, pursuing the practice of pulling out hair and beard.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto, They constantly stand, turning down seats. He is one who stands continuously, rejecting seats.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They squat, committed to the endeavor of squatting. He is one who squats continuously, devoted to maintaining the squatting position.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; They lie on a mat of thorns, making a mat of thorns their bed. He is one who uses a mattress of spikes; he makes a mattress of spikes his bed.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—They’re devoted to ritual bathing three times a day, including at dusk. He dwells pursuing the practice of bathing in water for the third time by nightfall.
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. And so they live committed to practicing these various ways of mortifying and tormenting the body. In fact he dwells pursuing the practice of torment and torture of the body in its main aspects.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto. This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves. This is called the kind of person who torments himself, being interested in self-torture.
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? And what individual mortifies others, committed to the practice of mortifying others? ‘What kind of person torments others, being interested in torturing others?
Idha, brāhmaṇa, 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, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. Here a certain person is a butcher of sheep, a butcher of pigs, a fowler, a trapper of wild beasts, a hunter, a fisher, an executioner of felons, a prison warder, or follows any other such bloody occupation.
Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto. This is called an individual who mortifies others, being committed to the practice of mortifying others. This is called the kind of person who torments others, being interested in torturing others.
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? ‘What is the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others?
Idha, brāhmaṇa, 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. Here some person is a head-anointed warrior noble, king, or a divine of great property.
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. He has a new sacrificial temple made to the east of the city, and having shaved off his hair and beard, dressed himself in rough hide and greased his body with ghee and oil, scratching his back with a deer’s horn, he enters the sacrificial temple together with his chief queen and his high priest of the divine caste.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. There he lies on the bare ground strewn with grass. There he lies down on the bare ground with the grass on it.
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 leftovers. The king uses any milk there is in the first teat of a cow with a calf of the same colour while the chief queen uses any milk in the second teat, and the divine high priest uses any milk in the third teat, and milk in the fourth teat they pour onto the fire: the calf uses what is left.
So evamāha: He says: He says thus:
‘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!’ “Let so many bulls be slaughtered for sacrifice, let so many bullocks be slaughtered for sacrifice, let so many heifers be slaughtered for sacrifice, let so many goats be slaughtered for sacrifice, let so many sheep be slaughtered for sacrifice, let so many trees be felled for the sacrificial posts, let so much grass be cut for the sacrificial grass.”
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti 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. And then his slaves and messengers and servants make preparations with tearful faces and weeping, being spurred on by threats of punishment and by fear.
Ayaṁ vuccati, brāhmaṇa, 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. This is called the kind of person who torments himself, being interested in self-torture, and torments others, being interested in torturing others.
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, ‘What kind of person does not torment himself, not being interested in self-torture, and does not torment others, not being interested in torturing others,
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati? living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? who since he torments neither himself nor others, is here and now unparched, extinguished, cooled and abides experiencing pleasure having become divine in himself?
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. ‘Here, a Tathāgata appears in the world, Arahant and Fully Enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened, blessed.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. ‘He declares this world with its gods, its Māras and its (Brahmā) Divinities, this generation with its monks and divines, with its kings and men, which he has himself realized by direct knowledge.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. He proclaims a teaching that is good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. ‘He teaches Dhamma good in the beginning, good in the middle and good in the end, with (the right) meaning and phrasing, and he announces a life divine that is utterly perfect and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. ‘A householder or householder’s son or one born in some clan hears that Dhamma.
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. They gain faith in the Realized One, On hearing the Dhamma he acquires faith in the Tathāgata.
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: and reflect: Possessing that faith, he considers thus:
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā. ‘Life at home is cramped and dirty, life gone forth is wide open. “House life is crowded and dirty; life 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 spiritual life utterly full and pure, like a polished shell. It is not possible, living in a household, to lead a life divine as utterly perfect and pure as 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?’ Suppose I shaved off hair and beard, put on the yellow cloth, and went forth from the home life into 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 they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. ‘And on another occasion, abandoning perhaps a small, perhaps a large fortune, abandoning perhaps a small, perhaps a large circle of relatives, he shaves off hair and beard, puts on the yellow cloth, and goes forth from the home life into homelessness.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. ‘Being thus gone forth and possessing the bhikkhus’ training and way of life, abandoning killing living beings, he becomes one who abstains from killing living beings; with rod and weapon laid aside, gentle and kindly, he abides compassionate to all beings.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. ‘Abandoning taking what is not given, he becomes one who abstains from taking what is not given; taking (only) what is given, expecting (only) what is given, he abides pure in himself by not stealing.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. They give up unchastity. They are chaste, set apart, avoiding the vulgar act of sex. ‘Abandoning what is not the life divine, he becomes one who lives the life divine, who lives apart, abstaining from vulgar lechery.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. ‘Abandoning false speech, he becomes one who abstains from false speech, he speaks truth, cleaves to truth, is trust-worthy, reliable and undeceiving of the world.
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. They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. ‘Abandoning malicious speech, he becomes one who abstains from malicious speech: as one who is neither a repeater elsewhere of what is heard here for the purpose of causing division from these, nor a repeater to these of what is heard elsewhere for the purpose of causing division from those, who is thus a reuniter of the divided, a promoter of friendships, and enjoying concord, rejoicing in concord, delighting in concord, he becomes a speaker of words that promote concord.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. ‘Abandoning harsh speech, he becomes one who abstains from harsh speech; he becomes a speaker of such words as are innocent, pleasing to the ear and lovable, as go to the heart, are civil, desired of many and dear to many.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial. ‘Abandoning gossip, he becomes one who abstains from gossip: as one who tells in season what is true and beneficial and the Dhamma and Discipline, he becomes a speaker of timely words, worth recalling, reasoned, measured and connected with good.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti. They refrain from injuring plants and seeds. ‘He becomes one who abstains from injuring seeds and plants.
Ekabhattiko hoti rattūparato virato vikālabhojanā. They eat in one part of the day, abstaining from eating at night and food at the wrong time. ‘He becomes one who eats in only one part of the day, refusing (food) at night and late meals.
Naccagītavāditavisūkadassanā paṭivirato hoti. They refrain from seeing shows of dancing, singing, and music . ‘He becomes one who abstains from dancing, singing, music and theatrical shows.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. ‘He becomes one who abstains from wearing of garlands, smartening with scent and embellishment with unguents.
Uccāsayanamahāsayanā paṭivirato hoti. They refrain from high and luxurious beds. ‘He becomes one who abstains from high and large couches.
Jātarūparajatapaṭiggahaṇā paṭivirato hoti. They refrain from receiving gold and currency, ‘He becomes one who abstains from accepting gold and silver.
Āmakadhaññapaṭiggahaṇā paṭivirato hoti. raw grains, ‘He becomes one who abstains from accepting raw corn.
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. raw meat, ‘He becomes one who abstains from accepting raw meat.
Itthikumārikapaṭiggahaṇā paṭivirato hoti. women and girls, ‘He becomes one who abstains from accepting women and girls.
Dāsidāsapaṭiggahaṇā paṭivirato hoti. male and female bondservants, ‘He becomes one who abstains from accepting bondwomen and bondmen.
Ajeḷakapaṭiggahaṇā paṭivirato hoti. goats and sheep, ‘He becomes one who abstains from accepting sheep and goats.
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. chickens and pigs,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. elephants, cows, horses, and mares, ‘He becomes one who abstains from accepting, elephants, cattle, horses and mares.
Khettavatthupaṭiggahaṇā paṭivirato hoti. and fields and land. ‘He becomes one who abstains from accepting fields and lands.
Dūteyyapahiṇagamanānuyogā paṭivirato hoti. They refrain from running errands and messages; ‘He becomes one who abstains from going on errands.
Kayavikkayā paṭivirato hoti. buying and selling; ‘He becomes one who abstains from buying and selling.
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. falsifying weights, metals, or measures; ‘He becomes one who abstains from false weights, false metal and false measures.
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. bribery, fraud, cheating, and duplicity; ‘He becomes one who abstains from cheating, deceiving, defrauding and trickery.
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence. ‘He becomes one who abstains from wounding, murdering, binding, brigandage, plunder and violence.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. ‘He becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; They’re like a bird: wherever it flies, wings are its only burden. Just as wherever a winged bird flies it flies using its own wings,
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. so too he becomes one who is content with robes to keep the body, with alms-food to keep the belly: wherever he goes he takes all with him.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves. ‘Possessing this store of Noble Ones’ virtue, he feels in himself pleasure that is blameless.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When they see a sight with their eyes, they don’t get caught up in the features and details. ‘He becomes one who, on seeing a visible form with the eye, apprehends no signs and features through which, if he left the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. He practises the way of restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … On hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā … When they smell an odor with their nose … On smelling an odour with the nose …
jivhāya rasaṁ sāyitvā … When they taste a flavor with their tongue … On tasting a flavour with the tongue …
kāyena phoṭṭhabbaṁ phusitvā … When they feel a touch with their body … On touching a tangible with the body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. When they know an idea with their mind, they don’t get caught up in the features and details. On cognizing a dhamma with the mind …
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. undertakes the restraint of the mind faculty.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. ‘Possessing this Noble Ones’ faculty restraint, he feels in himself pleasure that is blameless.
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. They act with situational 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. ‘He becomes one who acts in full awareness when, moving forward and moving backward, who acts in full awareness when looking towards and looking away, who acts in full awareness when flexing and extending, who acts in full awareness when wearing the patched cloak, robes and bowl, who acts in full awareness when eating, drinking, chewing and tasting, who acts in full awareness when evacuating the bowels and making water, who acts in full awareness when walking, standing, sitting, waking up, talking and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato When they have this entire spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, Possessing this store of the Noble Ones’ virtue, and possessing this Noble Ones’ faculty restraint, and possessing this Noble Ones’ mindfulness and full awareness,
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. they frequent 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. he resorts to a secluded resting-place—to the forest, a tree-root, a rock, a ravine, a mountain cave, a charnel ground, a woodland solitude, an open space, a heap of straw.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, they return from almsround, sit down cross-legged, set their body straight, and establish mindfulness in their presence. On return from his alms-round after the meal, he sits down, folding his legs crosswise, setting his body erect, establishing mindfulness before him.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Abandoning covetousness for the world, he abides with a mind free from covetousness; he purifies mind from covetousness.
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Abandoning ill-will and hatred, he abides without a mind of ill-will, compassionate for the welfare of all living beings; he purifies mind from ill-will and hatred.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Abandoning lethargy and drowsiness, he abides with a mind free from lethargy and drowsiness, percipient of light, mindful and fully aware; he purifies mind from lethargy and drowsiness.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Abandoning agitation and worry, he abides unagitated with a mind stilled in himself; he purifies mind from agitation and worry.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. Abandoning uncertainty, he abides with a mind crossed beyond uncertainty, unquestioning about profitable dhammas; he purifies mind from uncertainty.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe They give up these five hindrances, corruptions of the heart that weaken wisdom. Having abandoned these five hindrances, defilements of the mind that weaken understanding,
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna which is accompanied by initial application and sustained application, with happiness and (bodily) pleasure born of seclusion.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. … 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. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ … third jhāna …
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. … fourth jhāna …
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to knowledge of the recollection of past life,
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. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘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 pain, and that was how my life ended. When I passed away from that place I was reborn 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 pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. that is to say, one birth, two births … five births, ten births … fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of (world) contraction, many aeons of (world) expansion, many aeons of (world) contraction and expansion: There he was so named, of such a race, with such (qualities of) appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there, he appeared elsewhere; and there too he was so-named, of such a race, with such (qualities of) appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there he appeared here. Thus with details and particulars he recollects his manifold past life.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. When his concentrated mind is thus purified, bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines the mind to 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 …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… 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 clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced 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’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced 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’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. With the heavenly eyesight which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved; he understands how beings pass on according to their kammas, thus: “These worthy beings who are ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, giving effect to wrong view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a state of deprivation, in perdition, even in hell; but these worthy beings, who are well-conducted in body, speech and mind, not revilers of Noble Ones, right in their views, giving effect to right view in their kammas (actions), have, on the dissolution of the body, after death, appeared in a good destination, even in the heavenly world”, thus with heavenly eyesight which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, well-behaved and ill-behaved. He understands how beings pass on according to their kamma.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. When his concentrated mind is thus purified and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady and attained to unperturbability, he directs, he inclines the mind to knowledge of exhaustion of taints.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti; They truly understand: ‘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’. He has direct knowledge thus: “This is suffering”; he has direct knowledge thus: “This is the origin of suffering”; he has direct knowledge thus: “This is the cessation of suffering”; he has direct knowledge thus: “This is the way leading 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. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. He has direct knowledge thus: “These are taints”; he has direct knowledge thus: “This is the origin of taints”; he has direct knowledge thus: “This is the cessation of taints”; he has direct knowledge thus: “This is the way leading to the cessation of taints”.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When he knows and sees thus, the mind is liberated from the taints of sensual desire, from the taints of being and from the taints of ignorance.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti. When they’re freed, they know they’re freed. When liberated there comes the knowledge: “It is liberated”.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ He has direct knowledge thus: “Birth is exhausted, the life divine has been lived out, what can be done is done. There is no more of this to come.”’
Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. ‘This is called the kind of person who does not torment himself, not being interested in self torture, and does not torment others, not being interested in torturing others,
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” who since he torments neither himself nor others, is here and now unparched, extinguished, cooled, who, become divine in himself, abides experiencing pleasure.’
Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: When he had spoken, Ghoṭamukha said to him, When this was said, Ghoṭamukha of the divine caste said to the Venerable Udena:
“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. “Excellent, worthy Udena! Excellent! ‘Magnificent! Master Udena! Magnificent! Master Udena!
Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways. The Dhamma has been made clear in many ways by Master Udena as though he were righting the overthrown, revealing the hidden, showing the way to one who is lost, holding up a lamp in the dark for those with eyesight to see forms.
Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. I go for refuge to the worthy Udena, to the teaching, and to the mendicant Saṅgha. I go to Master Udena for refuge and to the Dhamma and to the Saṅgha of bhikkhus.
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.” From today let Master Udena remember me as a follower who has gone for refuge for life.’
“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. “Brahmin, don’t go for refuge to me. ‘Do not go to me for refuge, divine.
Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti. You should go for refuge to that same Blessed One to whom I have gone for refuge.” Go for refuge to that same Blessed One to whom I go for refuge.’
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti? “But worthy Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?” ‘Where is he living now, that Blessed One, Arahant and Fully Enlightened, Master Udena?’
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti. “Brahmin, the Buddha has already become fully quenched.” ‘That Blessed One, Arahant and Fully Enlightened, has attained the final Nibbāna now, divine.’
“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. “Worthy Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. ‘If we heard that that Blessed One was within ten leagues, we would go ten leagues in order to see that Blessed One, Arahant and Fully Enlightened.
Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu …
tiṁsāya yojanesu …
cattārīsāya yojanesu …
paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. If we heard that that Blessed One was within twenty … thirty … forty … fifty …
Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. a hundred leagues, we would go a hundred leagues in order to see that Blessed One, Arahant and Fully Enlightened.
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the Saṅgha. But since that Blessed One has attained the final Nibbāna, we go to that Blessed One for refuge and to the Dhamma and to the Saṅgha of bhikkhus.
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life. From today let Master Udena remember me as a follower who has gone for refuge for life.’
Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti. Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.” ‘Now, Master Udena, there is the king of Aṅga (who) gives me a regular pension daily; from that I give Master Udena a regular pension.’
“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti? “But brahmin, what does the king of Aṅga give you as a regular daily allowance?” ‘In what form does the king of Aṅga give you the regular pension daily, divine?’
“Pañca, bho udena, kahāpaṇasatānī”ti. “Five hundred dollars.” ‘It is five hundred kahāpanas, Master Udena.’
“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti. “It’s not proper for us to receive gold and currency.” ‘It is not allowed for us to accept gold and silver, divine.’
“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti. “If that’s not proper, I will have a dwelling built for the worthy Udena.” ‘If that is not allowed to Master Udena, I will have a monastery built for Master Udena.’
“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti. “If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.” ‘If you desire to have a monastery built for me, divine, have a service hall built for the Sangha at Pāṭaliputta.’
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. “Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha. ‘I am still more satisfied and glad that Master Udena suggests to me a gift to the Sangha.
Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti. So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.” So with this regular pension and another regular pension I shall have a service hall built for the Sangha at Pāṭaliputta.’
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. And so he had that hall built. Then with that regular pension (which he had offered Master Udena) and another regular pension (added to it), Ghoṭamukha of the divine caste had a service hall built for the Sangha at Pāṭaliputta.
Sā etarahi “ghoṭamukhī”ti vuccatīti. And these days it’s called the “Ghoṭamukhī”. And that is now known as the Ghoṭamukhi.
Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.