Theravadan

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From: Pali, Bhikkhu Bodhi , Bhikkhu Sujato

Majjhima Nikāya 122 Middle Discourses 122

Mahāsuññatasutta The Longer Discourse on Emptiness The Greater Discourse on Voidness

Evaṁ me sutaṁ—So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. On one occasion the Blessed One was living in the Sakyan country at Kapilavatthu in Nigrodha’s Park.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kapilavatthuṁ piṇḍāya pāvisi. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Kapilavatthu for alms. Then, when it was morning, the Blessed One dressed, and taking his bowl and outer robe, went into Kapilavatthu for alms.

Kapilavatthusmiṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena kāḷakhemakassa sakkassa vihāro tenupasaṅkami divāvihārāya. He wandered for alms in Kapilavatthu. After the meal, on his return from almsround, he went to the lodge of the Sakyan Khemaka the Dark for the day’s meditation. When he had wandered for alms in Kapilavatthu and had returned from his almsround, after his meal he went for his daytime abiding to the dwelling of Kāḷakhemaka the Sakyan.

Tena kho pana samayena kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni honti. Now at that time many resting places had been spread out at the lodge of Khemaka the Dark. Now on that occasion there were many resting places prepared in Kāḷakhemaka the Sakyan’s dwelling.

Addasā kho bhagavā kāḷakhemakassa sakkassa vihāre sambahulāni senāsanāni paññattāni. The Buddha saw this, The Blessed One saw the many resting places prepared in Kāḷakhemaka the Sakyan’s dwelling.

Disvāna bhagavato etadahosi: and wondered, Seeing this, he thought:

“sambahulāni kho kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. “Many resting places have been spread out; “There are many resting places prepared in Kāḷakhemaka the Sakyan’s dwelling.

Sambahulā nu kho idha bhikkhū viharantī”ti. are there many mendicants living here?” Do many bhikkhus live there?”

Tena kho pana samayena āyasmā ānando sambahulehi bhikkhūhi saddhiṁ ghaṭāya sakkassa vihāre cīvarakammaṁ karoti. Now at that time Venerable Ānanda, together with many other mendicants, was making robes at the lodge of the Sakyan Ghaṭā. Now on that occasion the venerable Ānanda, along with many bhikkhus, was busy making robes at Ghaṭā the Sakyan’s dwelling.

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena ghaṭāya sakkassa vihāro tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Then in the late afternoon, the Buddha came out of retreat and went to Ghaṭā’s lodge, where he sat down on the seat spread out Then, when it was evening, the Blessed One rose from retreat and went to Ghaṭā the Sakyan’s dwelling.

Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: and said to Venerable Ānanda, There he sat down on a seat made ready and asked the venerable Ānanda:

“sambahulāni kho, ānanda, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. “Many resting places have been spread out at the lodge of Khemaka the Dark; “Ānanda, there are many resting places prepared in Kāḷakhemaka the Sakyan’s dwelling.

Sambahulā nu kho ettha bhikkhū viharantī”ti? are many mendicants living there?” Do many bhikkhus live there?”

“Sambahulāni, bhante, kāḷakhemakassa sakkassa vihāre senāsanāni paññattāni. “Venerable sir, many resting places have been prepared in Kāḷakhemaka the Sakyan’s dwelling.

Sambahulā bhikkhū ettha viharanti. “Indeed there are, sir. Many bhikkhus are living there.

Cīvarakārasamayo no, bhante, vattatī”ti. It’s currently the time for making robes.” This is our time for making robes, venerable sir.”

“Na kho, ānanda, bhikkhu sobhati saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito. “Ānanda, a mendicant doesn’t shine who enjoys company and groups, who loves them and likes to enjoy them. “Ānanda, a bhikkhu does not shine by delighting in company, by taking delight in company, by devoting himself to delight in company; by delighting in society, by taking delight in society, by rejoicing in society.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—netaṁ ṭhānaṁ vijjati. It is quite impossible that such a mendicant will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. Indeed, Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company, who delights in society, takes delight in society, and rejoices in society, will ever obtain at will, without trouble or difficulty, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ yaṁ taṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ tassa sukhassa nikāmalābhī bhavissati akicchalābhī akasiralābhīti—ṭhānametaṁ vijjati. But you should expect that a mendicant who lives alone, withdrawn from the group, will get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty. That is possible. But it can be expected that when a bhikkhu lives alone, withdrawn from society, he will obtain at will, without trouble or difficulty, the bliss of renunciation, the bliss of seclusion, the bliss of peace, the bliss of enlightenment.

So vatānanda, bhikkhu saṅgaṇikārāmo saṅgaṇikarato saṅgaṇikārāmataṁ anuyutto gaṇārāmo gaṇarato gaṇasammudito sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—netaṁ ṭhānaṁ vijjati. Indeed, Ānanda, it is quite impossible that a mendicant who enjoys company will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. “Indeed, Ānanda, it is not possible that a bhikkhu who delights in company, takes delight in company, and devotes himself to delight in company, who delights in society, takes delight in society, and rejoices in society, will ever enter upon and abide in either the deliverance of mind that is temporary and delectable or in [the deliverance of mind] that is perpetual and unshakeable.

Yo ca kho so, ānanda, bhikkhu eko gaṇasmā vūpakaṭṭho viharati tassetaṁ bhikkhuno pāṭikaṅkhaṁ sāmāyikaṁ vā kantaṁ cetovimuttiṁ upasampajja viharissati asāmāyikaṁ vā akuppanti—ṭhānametaṁ vijjati. But it is possible that a mendicant who lives alone, withdrawn from the group will enter and remain in the freedom of heart—either that which is temporary and pleasant, or that which is irreversible and unshakable. But it can be expected that when a bhikkhu lives alone, withdrawn from society, he will enter upon and abide in the deliverance of mind that is temporary and delectable or in [the deliverance of mind] that is perpetual and unshakeable.

Nāhaṁ, ānanda, ekaṁ rūpampi samanupassāmi yattha rattassa yathābhiratassa rūpassa vipariṇāmaññathābhāvā na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā. Ānanda, I do not see even a single sight which, with its decay and perishing, would not give rise to sorrow, lamentation, pain, sadness, and distress in someone who has desire and lust for it. “I do not see even a single kind of form, Ānanda, from the change and alteration of which there would not arise sorrow, lamentation, pain, grief, and despair in one who lusts for it and takes delight in it.

Ayaṁ kho panānanda, vihāro tathāgatena abhisambuddho yadidaṁ—But this meditation has been understood by the Realized One, namely “However, Ānanda, there is this abiding discovered by the Tathāgata:

sabbanimittānaṁ amanasikārā ajjhattaṁ suññataṁ upasampajja viharituṁ. to enter and remain in emptiness internally by not focusing on any signs. to enter and abide in voidness internally by giving no attention to all signs.

Tatra ce, ānanda, tathāgataṁ iminā vihārena viharantaṁ bhavanti upasaṅkamitāro bhikkhū bhikkhuniyo upāsakā upāsikāyo rājāno rājamahāmattā titthiyā titthiyasāvakā. Now, suppose that while the Realized One is practicing this meditation, monks, nuns, laymen, laywomen, rulers and their chief ministers, monastics of other religions and their disciples go to visit him. If, while the Tathāgata is abiding thus, he is visited by bhikkhus or bhikkhunīs, by men or women lay followers, by kings or kings’ ministers, by other sectarians or their disciples,

Tatrānanda, tathāgato vivekaninneneva cittena vivekapoṇena vivekapabbhārena vūpakaṭṭhena nekkhammābhiratena byantībhūtena sabbaso āsavaṭṭhānīyehi dhammehi aññadatthu uyyojanikapaṭisaṁyuttaṁyeva kathaṁ kattā hoti. In that case, with a mind slanting, sloping, and inclining to seclusion, withdrawn, and loving renunciation, having totally eliminated defiling influences, he invariably gives a talk concerned only with sending them away. then with a mind leaning to seclusion, tending and inclining to seclusion, withdrawn, delighting in renunciation, and altogether done away with things that are the basis for taints, he invariably talks to them in a way concerned with dismissing them.

Tasmātihānanda, bhikkhu cepi ākaṅkheyya: Therefore, if a mendicant should wish, “Therefore, Ānanda, if a bhikkhu should wish:

‘ajjhattaṁ suññataṁ upasampajja vihareyyan’ti, tenānanda, bhikkhunā ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. ‘May I enter and remain in emptiness internally!’ then they should still, settle, unify, and immerse their mind in samādhi internally. ‘May I enter upon and abide in voidness internally,’ he should steady his mind internally, quiet it, bring it to singleness, and concentrate it.

Kathañcānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati? And how does a mendicant still, settle, unify, and immerse their mind in samādhi internally? And how does he steady his mind internally, quiet it, bring it to singleness, and concentrate it?

Idhānanda, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati …pe… It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … “Here, Ānanda, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna…

dutiyaṁ jhānaṁ … second absorption … the second jhāna…

tatiyaṁ jhānaṁ … third absorption … the third jhāna…

catutthaṁ jhānaṁ upasampajja viharati. fourth absorption. the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

Evaṁ kho, ānanda, bhikkhu ajjhattameva cittaṁ saṇṭhapeti sannisādeti ekodiṁ karoti samādahati. That’s how a mendicant stills, settles, unifies, and immerses their mind in samādhi internally. That is how a bhikkhu steadies his mind internally, quiets it, brings it to singleness, and concentrates it.

So ajjhattaṁ suññataṁ manasi karoti. They focus on emptiness internally, Then he gives attention to voidness internally.

Tassa ajjhattaṁ suññataṁ manasikaroto suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. but their mind does not leap forth, gain confidence, settle down, and become decided. While he is giving attention to voidness internally, his mind does not enter into voidness internally or acquire confidence, steadiness, and decision.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: When that is so, he understands thus:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. ‘I am focusing on emptiness internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ ‘While I am giving attention to voidness internally, my mind does not enter into voidness internally or acquire confidence, steadiness, and decision.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness externally … He gives attention to voidness externally…

so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … He gives attention to voidness internally and externally…

so āneñjaṁ manasi karoti. They focus on the imperturbable, He gives attention to imperturbability.

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccati. but their mind does not leap forth, gain confidence, settle down, and become decided. While he is giving attention to imperturbability, his mind does not enter into imperturbability or acquire confidence, steadiness, and decision.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: When that is so, he understands thus:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ na pakkhandati nappasīdati na santiṭṭhati na vimuccatī’ti. ‘I am focusing on the imperturbable internally, but my mind does not leap forth, gain confidence, settle down, and become decided.’ ‘While I am giving attention to imperturbability, my mind does not enter into imperturbability or acquire confidence, steadiness, and decision.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tenānanda, bhikkhunā tasmiṁyeva purimasmiṁ samādhinimitte ajjhattameva cittaṁ saṇṭhapetabbaṁ sannisādetabbaṁ ekodi kātabbaṁ samādahātabbaṁ. Then that mendicant should still, settle, unify, and immerse their mind in samādhi internally in the same meditation subject as a basis of immersion as before. “Then that bhikkhu should steady his mind internally, quiet it, bring it to singleness, and concentrate it on that same sign of concentration as before.

So ajjhattaṁ suññataṁ manasi karoti. They focus on emptiness internally, Then he gives attention to voidness internally.

Tassa ajjhattaṁ suññataṁ manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. and their mind leaps forth, gains confidence, settles down, and becomes decided. While he is giving attention to voidness internally, his mind enters into voidness internally and acquires confidence, steadiness, and decision.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: When that is so, he understands thus:

‘ajjhattaṁ suññataṁ kho me manasikaroto ajjhattaṁ suññatāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. ‘I am focusing on emptiness internally, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ ‘While I am giving attention to voidness internally, my mind enters into voidness internally and acquires confidence, steadiness, and decision.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

So bahiddhā suññataṁ manasi karoti …pe… They focus on emptiness externally … He gives attention to voidness externally…

so ajjhattabahiddhā suññataṁ manasi karoti …pe… They focus on emptiness internally and externally … He gives attention to voidness internally and externally…

so āneñjaṁ manasi karoti. They focus on the imperturbable, He gives attention to imperturbability.

Tassa āneñjaṁ manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati. and their mind leaps forth, gains confidence, settles down, and becomes decided. While he is giving attention to imperturbability, his mind enters into imperturbability and acquires confidence, steadiness, and decision.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: When that is so, he understands thus:

‘āneñjaṁ kho me manasikaroto āneñjāya cittaṁ pakkhandati pasīdati santiṭṭhati vimuccatī’ti. ‘I am focusing on the imperturbable, and my mind leaps forth, gains confidence, settles down, and becomes decided.’ ‘While I am giving attention to imperturbability, my mind enters into imperturbability and acquires confidence, steadiness, and decision.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato caṅkamāya cittaṁ namati, so caṅkamati: While a mendicant is practicing such a meditation, if their mind inclines to walking, they walk, thinking: “When a bhikkhu abides thus, if his mind inclines to walking, he walks, thinking:

‘evaṁ maṁ caṅkamantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m walking, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘While I am walking thus, no evil unwholesome states of covetousness and grief will beset me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato ṭhānāya cittaṁ namati, so tiṭṭhati: While a mendicant is practicing such a meditation, if their mind inclines to standing, they stand, thinking: And when a bhikkhu abides thus, if his mind inclines to standing, he stands, thinking:

‘evaṁ maṁ ṭhitaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m standing, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘While I am standing thus, no evil unwholesome states of covetousness and grief will beset me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato nisajjāya cittaṁ namati, so nisīdati: While a mendicant is practicing such a meditation, if their mind inclines to sitting, they sit, thinking: If his mind inclines to sitting, he sits, thinking:

‘evaṁ maṁ nisinnaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m sitting, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘While I am sitting thus, no evil unwholesome states of covetousness and grief will beset me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato sayanāya cittaṁ namati, so sayati: While a mendicant is practicing such a meditation, if their mind inclines to lying down, they lie down, thinking: If his mind inclines to lying down, he lies down, thinking:

‘evaṁ maṁ sayantaṁ nābhijjhādomanassā pāpakā akusalā dhammā anvāssavissantī’ti. ‘While I’m lying down, bad, unskillful qualities of covetousness and displeasure will not overwhelm me.’ ‘While I am lying down thus, no evil unwholesome states will beset me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato kathāya cittaṁ namati, so: While a mendicant is practicing such a meditation, if their mind inclines to talking, they think: “When a bhikkhu abides thus, if his mind inclines to talking, he resolves:

‘yāyaṁ kathā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati, seyyathidaṁ—rājakathā corakathā mahāmattakathā senākathā bhayakathā yuddhakathā annakathā pānakathā vatthakathā sayanakathā mālākathā gandhakathā ñātikathā yānakathā gāmakathā nigamakathā nagarakathā janapadakathā itthikathā surākathā visikhākathā kumbhaṭṭhānakathā pubbapetakathā nānattakathā lokakkhāyikā samuddakkhāyikā itibhavābhavakathā iti vā iti—evarūpiṁ kathaṁ na kathessāmī’ti. ‘I will not engage in the kind of speech that is low, crude, ordinary, ignoble, and pointless. Such speech doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. Namely: talk about kings, bandits, and chief ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.’ ‘Such talk as is low, vulgar, coarse, ignoble, unbeneficial, and which does not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, talk of kings, robbers, ministers, armies, dangers, battles, food, drink, clothing, beds, garlands, perfumes, relatives, vehicles, villages, towns, cities, countries, women, heroes, streets, wells, the dead, trivialities, the origin of the world, the origin of the sea, whether things are so or are not so: such talk I shall not utter.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā iti: ‘evarūpiṁ kathaṁ kathessāmī’ti. ‘But I will take part in talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom.’ But he resolves: ‘Such talk as deals with effacement, as favours the mind’s release, and which leads to complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, talk on wanting little, on contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, deliverance, knowledge and vision of deliverance: such talk I shall utter.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Tassa ce, ānanda, bhikkhuno iminā vihārena viharato vitakkāya cittaṁ namati, so: While a mendicant is practicing such a meditation, if their mind inclines to thinking, they think: “When a bhikkhu abides thus, if his mind inclines to thinking, he resolves:

‘ye te vitakkā hīnā gammā pothujjanikā anariyā anatthasaṁhitā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattanti, seyyathidaṁ—kāmavitakko byāpādavitakko vihiṁsāvitakko iti evarūpe vitakke na vitakkessāmī’ti. ‘I will not think the kind of thought that is low, crude, ordinary, ignoble, and pointless. Such thoughts don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, sensual, malicious, or cruel thoughts.’ ‘Such thoughts as are low, vulgar, coarse, ignoble, unbeneficial, and which do not lead to disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, thoughts of sensual desire, thoughts of ill will, and thoughts of cruelty: such thoughts I shall not think.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ But he resolves: ‘Such thoughts as are noble and emancipating, and lead the one who practises in accordance with them to the complete destruction of suffering, that is, thoughts of renunciation, thoughts of non-ill will, and thoughts of non-cruelty: such thoughts I shall think.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Pañca kho ime, ānanda, kāmaguṇā. There are these five kinds of sensual stimulation. “Ānanda, there are these five cords of sensual pleasure.

Katame pañca? What five? What five?

Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Forms cognizable by the eye that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

sotaviññeyyā saddā … Sounds known by the ear … Sounds cognizable by the ear…

ghānaviññeyyā gandhā … Smells known by the nose … Odours cognizable by the nose…

jivhāviññeyyā rasā … Tastes known by the tongue … Flavours cognizable by the tongue…

kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Tangibles cognizable by the body that are wished for, desired, agreeable, and likeable, connected with sensual desire and provocative of lust.

ime kho, ānanda, pañca kāmaguṇā. These are the five kinds of sensual stimulation. These are the five cords of sensual pleasure.

Yattha bhikkhunā abhikkhaṇaṁ sakaṁ cittaṁ paccavekkhitabbaṁ: So a mendicant should regularly check their own mind: “Herein a bhikkhu should constantly review his own mind thus:

‘atthi nu kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti? ‘Does my mind take an interest in any of these five kinds of sensual stimulation?’ ‘Does any mental excitement concerning any base among these five cords of sensual pleasure ever arise in me?’

Sace, ānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: Suppose that, upon checking, a mendicant knows this: If, on reviewing his mind, the bhikkhu understands:

‘atthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does take an interest.’ ‘Mental excitement concerning a certain base among these five cords of sensual pleasure does arise in me,’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: then he understands:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me nappahīno’ti. ‘I have not given up desire and greed for the five kinds of sensual stimulation.’ ‘Desire and lust for the five cords of sensual pleasure are unabandoned in me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Sace panānanda, bhikkhu paccavekkhamāno evaṁ pajānāti: But suppose that, upon checking, a mendicant knows this: But if, on reviewing his mind, the bhikkhu understands:

‘natthi kho me imesu pañcasu kāmaguṇesu aññatarasmiṁ vā aññatarasmiṁ vā āyatane uppajjati cetaso samudācāro’ti, ‘My mind does not take an interest.’ ‘No mental excitement concerning any base among these five cords of sensual pleasure arises in me,’

evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: then he understands:

‘yo kho imesu pañcasu kāmaguṇesu chandarāgo so me pahīno’ti. ‘I have given up desire and greed for the five kinds of sensual stimulation.’ ‘Desire and lust for the five cords of sensual pleasure are abandoned in me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In this way he has full awareness of that.

Pañca kho ime, ānanda, upādānakkhandhā yattha bhikkhunā udayabbayānupassinā vihātabbaṁ: A mendicant should meditate observing rise and fall in these five grasping aggregates: “Ānanda, there are these five aggregates affected by clinging, in regard to which a bhikkhu should abide contemplating rise and fall thus:

‘iti rūpaṁ iti rūpassa samudayo iti rūpassa atthaṅgamo, ‘Such is form, such is the origin of form, such is the disappearance of form. ‘Such is material form, such its arising, such its disappearance;

iti vedanā … Such is feeling … such is feeling, such its arising, such its disappearance;

iti saññā … Such is perception … such is perception, such its arising, such its disappearance;

iti saṅkhārā … Such are choices … such are formations, such their arising, such their disappearance;

iti viññāṇaṁ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo’ti. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ such is consciousness, such its arising, such its disappearance.’

Tassa imesu pañcasu upādānakkhandhesu udayabbayānupassino viharato yo pañcasu upādānakkhandhesu asmimāno so pahīyati. As they do so, they give up the conceit ‘I am’ regarding the five grasping aggregates. “When he abides contemplating rise and fall in these five aggregates affected by clinging, the conceit ‘I am’ based on these five aggregates affected by clinging is abandoned in him.

Evaṁ santametaṁ, ānanda, bhikkhu evaṁ pajānāti: In that case, they understand: When that is so, that bhikkhu understands:

‘yo kho imesu pañcasu upādānakkhandhesu asmimāno so me pahīno’ti. ‘I have given up the conceit “I am” regarding the five grasping aggregates.’ ‘The conceit “I am” based on these five aggregates affected by clinging is abandoned in me.’

Itiha tattha sampajāno hoti. In this way they are aware of the situation. In that way he has full awareness of that.

Ime kho te, ānanda, dhammā ekantakusalā kusalāyātikā ariyā lokuttarā anavakkantā pāpimatā. These principles are entirely skillful, with skillful outcomes; they are noble, transcendent, and inaccessible to the Wicked One. “These states are entirely wholesome and have a wholesome outcome; they are noble, supramundane, and inaccessible to the Evil One.

Taṁ kiṁ maññasi, ānanda, What do you think, Ānanda? “What do you think, Ānanda?

kaṁ atthavasaṁ sampassamāno arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno”ti? For what reason would a disciple deem it worthwhile to follow the Teacher, even if driven away?” What good does a disciple see that he should seek the Teacher’s company even if he is told to go away?”

“Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti. “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.” “Venerable sir, our teachings are rooted in the Blessed One, guided by the Blessed One, have the Blessed One as their resort. It would be good if the Blessed One would explain the meaning of these words. Having heard it from the Blessed One, the bhikkhus will remember it.”

“Na kho, ānanda, arahati sāvako satthāraṁ anubandhituṁ, yadidaṁ suttaṁ geyyaṁ veyyākaraṇaṁ tassa hetu. “A disciple would not deem it worthwhile to follow the Teacher for the sake of this, namely statements, mixed prose & verse, or discussions. “Ānanda, a disciple should not seek the Teacher’s company for the sake of discourses, stanzas, and expositions.

Taṁ kissa hetu? Why is that? Why is that?

Dīgharattassa hi te, ānanda, dhammā sutā dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Because for a long time you have learned the teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically. For a long time, Ānanda, you have learned the teachings, remembered them, recited them verbally, examined them with the mind, and penetrated them well by view.

Yā ca kho ayaṁ, ānanda, kathā abhisallekhikā cetovinīvaraṇasappāyā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, seyyathidaṁ—appicchakathā santuṭṭhikathā pavivekakathā asaṁsaggakathā vīriyārambhakathā sīlakathā samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā—evarūpiyā kho, ānanda, kathāya hetu arahati sāvako satthāraṁ anubandhituṁ api paṇujjamāno. But a disciple would deem it worthwhile to follow the Teacher, even if driven away, for the sake of talk about self-effacement that helps open the heart and leads solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. That is, talk about fewness of wishes, contentment, seclusion, aloofness, arousing energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom. But such talk as deals with effacement, as favours the mind’s release, and which leads to complete disenchantment, dispassion, cessation, peace, direct knowledge, enlightenment, and Nibbāna, that is, talk on wanting little, on contentment, seclusion, aloofness from society, arousing energy, virtue, concentration, wisdom, deliverance, knowledge and vision of deliverance: for the sake of such talk a disciple should seek the Teacher’s company even if he is told to go away.

Evaṁ sante kho, ānanda, ācariyūpaddavo hoti, evaṁ sante antevāsūpaddavo hoti, evaṁ sante brahmacārūpaddavo hoti. This being so, Ānanda, there is a peril for the tutor, a peril for the pupil, and a peril for a spiritual practitioner. “Since this is so, Ānanda, a teacher’s undoing may come about, a pupil’s undoing may come about, and the undoing of one who lives the holy life may come about.

Kathañcānanda, ācariyūpaddavo hoti? And how is there a peril for the tutor? “And how does a teacher’s undoing come about?

Idhānanda, ekacco satthā vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. It’s when some teacher frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. Here some teacher resorts to a secluded resting place: the forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, they’re visited by a stream of brahmins and householders, and people of town and country. While he lives thus withdrawn, brahmins and householders from town and country visit him,

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca mucchaṁ nikāmayati, gedhaṁ āpajjati, āvattati bāhullāya. When this happens, they enjoy infatuation, fall into greed, and return to indulgence. and as a result he goes astray, becomes filled with desire, succumbs to craving, and reverts to luxury.

Ayaṁ vuccatānanda, upaddavo ācariyo. This is said to be the tutor’s peril. This teacher is said to be undone by the teacher’s undoing.

Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has been struck down by evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death.

Evaṁ kho, ānanda, ācariyūpaddavo hoti. That’s how there is a peril for the tutor. This is how the teacher’s undoing comes about.

Kathañcānanda, antevāsūpaddavo hoti? And how is there a peril for the pupil? “And how does a pupil’s undoing come about?

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno It’s when the disciple of a teacher, emulating their teacher’s fostering of seclusion, A pupil of that teacher, emulating the teacher’s seclusion,

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. resorts to a secluded resting place: the forest…a heap of straw.

Ayaṁ vuccatānanda, upaddavo antevāsī. This is said to be the pupil’s peril. This pupil is said to be undone by the pupil’s undoing.

Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has been struck down by evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death.

Evaṁ kho, ānanda, antevāsūpaddavo hoti. That’s how there is a peril for the pupil. This is how the pupil’s undoing comes about.

Kathañcānanda, brahmacārūpaddavo hoti? And how is there a peril for a spiritual practitioner? “And how does the undoing of one who lives the holy life come about?

Idhānanda, 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, accomplished and fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.

So vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. He frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. He resorts to a secluded resting place: the forest…a heap of straw.

Tassa tathāvūpakaṭṭhassa viharato anvāvattanti brāhmaṇagahapatikā negamā ceva jānapadā ca. While meditating withdrawn, he’s visited by a stream of brahmins and householders, and people of town and country. While he lives thus withdrawn, brahmins and householders from town and country visit him,

So anvāvattantesu brāhmaṇagahapatikesu negamesu ceva jānapadesu ca na mucchaṁ nikāmayati, na gedhaṁ āpajjati, na āvattati bāhullāya. When this happens, he doesn’t enjoy infatuation, fall into greed, and return to indulgence. yet he does not go astray, or become filled with desire, succumb to craving, and revert to luxury.

Tasseva kho panānanda, satthu sāvako tassa satthu vivekamanubrūhayamāno But a disciple of this teacher, emulating their teacher’s fostering of seclusion, But a disciple of this teacher, emulating his teacher’s seclusion,

Ayaṁ vuccatānanda, upaddavo brahmacārī. This is said to be the spiritual practitioner’s peril. This one who lives the holy life is said to be undone by the undoing of one who lives the holy life.

Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has been struck down by evil unwholesome states that defile, bring renewal of being, give trouble, ripen in suffering, and lead to future birth, ageing, and death.

Evaṁ kho, ānanda, brahmacārūpaddavo hoti. That’s how there is a peril for the spiritual practitioner. Thus there comes to be the undoing of one who leads the holy life.

Tatrānanda, yo cevāyaṁ ācariyūpaddavo, yo ca antevāsūpaddavo ayaṁ tehi brahmacārūpaddavo dukkhavipākataro ceva kaṭukavipākataro ca, api ca vinipātāya saṁvattati. And in this context, Ānanda, as compared to the peril of the tutor or the pupil, the peril of the spiritual practitioner has more painful, bitter results, and even leads to the underworld. And herein, Ānanda, the undoing of one who leads the holy life has a more painful result, a more bitter result, than the teacher’s undoing or the pupil’s undoing, and it even leads to perdition.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy. “Therefore, Ānanda, behave towards me with friendliness, not with hostility.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. That will be for your lasting welfare and happiness. That will lead to your welfare and happiness for a long time.

Kathañcānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya? And how do disciples treat their Teacher as an enemy, not a friend? And how do disciples behave towards the Teacher with hostility, not with friendliness?

Idhānanda, satthā sāvakānaṁ dhammaṁ deseti anukampako hitesī anukampaṁ upādāya: It’s when the Teacher teaches Dhamma to his disciples out of kindness and sympathy: Here, Ānanda, compassionate and seeking their welfare, the Teacher teaches the Dhamma to the disciples out of compassion:

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ ‘This is for your welfare, this is for your happiness.’

Tassa sāvakā na sussūsanti, na sotaṁ odahanti, na aññā cittaṁ upaṭṭhapenti, vokkamma ca satthusāsanā vattanti. But their disciples don’t want to listen. They don’t actively listen or try to understand. They proceed having turned away from the Teacher’s instruction. His disciples do not want to hear or give ear or exert their minds to understand; they err and turn aside from the Teacher’s Dispensation.

Evaṁ kho, ānanda, satthāraṁ sāvakā sapattavatāya samudācaranti, no mittavatāya. That’s how the disciples treat their Teacher as an enemy, not a friend. Thus do disciples behave towards the Teacher with hostility, not with friendliness.

Kathañcānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya? And how do disciples treat their Teacher as a friend, not an enemy? “And how do disciples behave towards the Teacher with friendliness, not with hostility?

‘idaṁ vo hitāya, idaṁ vo sukhāyā’ti. ‘This is for your welfare. This is for your happiness.’ ‘This is for your welfare, this is for your happiness.’

Tassa sāvakā sussūsanti, sotaṁ odahanti, aññā cittaṁ upaṭṭhapenti, na ca vokkamma satthusāsanā vattanti. And their disciples want to listen. They actively listen and try to understand. They don’t proceed having turned away from the Teacher’s instruction. His disciples want to hear and give ear and exert their minds to understand; they do not err and turn aside from the Teacher’s Dispensation.

Evaṁ kho, ānanda, satthāraṁ sāvakā mittavatāya samudācaranti, no sapattavatāya. That’s how the disciples treat their Teacher as a friend, not an enemy. Thus do disciples behave towards the Teacher with friendliness, not with hostility.

Tasmātiha maṁ, ānanda, mittavatāya samudācaratha, mā sapattavatāya. So, Ānanda, treat me as a friend, not as an enemy. Therefore, Ānanda, behave towards me with friendliness, not with hostility.

Taṁ vo bhavissati dīgharattaṁ hitāya sukhāya. That will be for your lasting welfare and happiness. That will lead to your welfare and happiness for a long time.

Na vo ahaṁ, ānanda, tathā parakkamissāmi yathā kumbhakāro āmake āmakamatte. I shall not mollycoddle you like a potter with their damp, unfired pots. “I shall not treat you as the potter treats the raw damp clay.

Niggayha niggayhāhaṁ, ānanda, vakkhāmi; I shall speak, curbing you again and again, Repeatedly restraining you, I shall speak to you, Ānanda.

pavayha pavayha, ānanda, vakkhāmi. pressing you again and again. Repeatedly admonishing you, I shall speak to you, Ānanda.

Yo sāro so ṭhassatī”ti. The core will stand the test.” The sound core will stand [the test].”

Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.

Attamano āyasmā ānando bhagavato bhāsitaṁ abhinandīti. Satisfied, Venerable Ānanda approved what the Buddha said. The venerable Ānanda was satisfied and delighted in the Blessed One’s words.

Mahāsuññatasuttaṁ niṭṭhitaṁ dutiyaṁ.

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